Meanwhile the princess woke up when the night came to an end, and not seeing her husband, was immediately plunged in despair. So she got up and went with tottering steps to her mother, all trembling, with her eyes flooded with gushing tears. And she told her mother that her husband had gone away somewhere in the night, and was full of self-reproach, fearing that she had been guilty of some fault. Then her mother was distracted owing to her love for her daughter, and so in course of time the king heard of it, and came there, and fell into a state of the utmost anxiety. When his daughter said to him—“I know my husband has gone to the temple of the goddess outside the cemetery”—the king went there in person. But he was not able to find Vidúshaka there in spite of all his searching, for he was concealed by virtue of the magic science of the Vidyádharí. Then the king returned, and his daughter in despair determined to leave the body, but while she was thus minded, some wise man came to her and said this to her; “Do not fear any misfortune, for that husband of thine is living in the enjoyment of heavenly felicity, and will return to thee shortly.” When she heard that, the princess retained her life, which was kept in her by the hope of her husband’s return, that had taken deep root in her heart.

Notes in this chapter

Note 1 · Cp. Schiller’s “Der Graf von Habsburg,” lines 9–12.Note 2 · The word pati here means king and husband.Note 3 · A smile is always white according to the Hindu poetic canons.Note 4 · The countenance of the fair ones were like moons.Note 5 · There should be a mark of elision before nimishekshanáh.Note 6 · The eyes of Hindu ladies are said to reach to their ears. I read tadákhyátum for tadákhyátim with a MS. in the Sanskrit college, kindly lent Note 7 · Love and affection, the wives of Kámadeva the Hindu Cupid.Note 8 · So the mouse in the Panchatantra possesses power by means of a treasure (Benfey’s Panchatantra, Vol. I, p. 320. Vol. II, p. 178.) The story Note 9 · Cp. Sagas from the Far East, p. 263.Note 10 · I read darśayat.Note 11 · Sati is a misprint for mati, Böhtlingk and Roth sv.Note 12 · i. e. the Ganges.Note 13 · In Sanskrit pratápa the word translated “valour,” also means heat, and chakra may refer to the wheels of the chariot and the orb of the sun,Note 14 · More literally, a torrent of pride and kicking.Note 15 · Grimm in his Teutonic Mythology (translation by Stallybrass, p. 392) remarks—“One principal mark to know heroes by is their possessing intel Note 16 · The keeper of a burning or burial-ground would be impure.Note 17 · Probably the people sprinkled one another with red powder as at the Holi festival.Note 18 · So in Grimm’s Märchen von einem der auszog das Fürchten zu lernen the youth is recommended to sit under the gallows where seven men have bee Note 19 · Cp. Ralston’s account of the Vampire as represented in the Skazkas. “It is as a vitalized corpse that the visitor from the other world comes Note 20 · Cp. the way in which the witch treats the corpse of her son in the VIth book of the Æthiopica of Heliodorus, ch. 14, and Lucan’s Pharsalia, Note 21 · I. e., the corpse tenanted by the Vetála or demon.Note 22 · Cp. Simrock’s Deutsche Volksbücher, Vol. III, p. 399.Note 23 · Lakshmí or Śrí the goddess of Prosperity appeared after the churning of the ocean with a lotus in her hand. According to another story she i Note 24 · I. e., rising; the eastern mountain behind which the sun is supposed to rise.Note 25 · I. e., semi-divine beings supposed to be of great purity and holiness.Note 26 · General Cunningham identifies Pauṇḍravardhana with the modern Pubna.Note 27 · There is a curious parallel to this story in Táránátha’s History of Buddhism, translated into German by Schiefner, p. 203. Here a Rákshasí a Note 28 · Compare the Apocryphal book of Tobit. See also the 30th page of Lenormant’s Chaldæan Magic and Sorcery, English translation.Note 29 · Ralston in his Russian Folk-Tales, p. 270, compares this incident with one in a Polish story, and in the Russian story of the Witch Girl. In Note 30 · I read iva; the arm was the long bar, and the whole passage is an instance of the rhetorical figure called utprekshá.Note 31 · Cp. the freeing of Argo by Hercules cutting off Pallair’s arm in the Togail Troi, ed. Stokes, p. 67.Note 32 · There is probably a pun here. Rámártham may mean “for the sake of a fair one.”Note 33 · I read na tad for tatra with a MS. in the Sanskrit College.Note 34 · Here there is a pun on Ananga, a name of the Hindu Cupid.Note 35 · Here there is a pun. The word guṇa also means rope.Note 36 · For stories of transportation through the air, see Wirt Sikes, British Goblins, p. 157 and ff.Note 37 · Cp. the way in which Torello informs his wife of his presence in Boccacio’s Decameron Xth day Nov. IX. The novels of the Xth day must be der Note 38 · An oblation to gods, or venerable men of, rice, dúrva grass, flowers, &c., with water, or of water only in a small boat-shaped vessel.Note 39 · Sneha means oil, and also affection.Note 40 · Sattva when applied to the ocean probably means “monsters.” So the whole compound would mean “in which was conspicuous the fury of gambling Note 41 · I read aushadeḥ. The Rákshasa is compared to the mountain, Vidúshaka to the moon, his wives to the gleaming herbs.Note 42 · Thorpe in his Yule-tide Stories remarks that the story of Vidúshaka somewhat resembles in its ground-plot the tale of the Beautiful Palace E Note 43 · In the city of Ujjayiní, which is celebrated throughout the earth, there was in former days a king named Ádityasena. He was a treasure-house Note 44 · In the meanwhile the king was carried by the horse in an instant to the impassable forest of the Vindhya hills, haunted by terrible lions. T Note 45 · And on the morrow early, Vidúshaka, without receiving any orders, of his own accord saddled the horse for the king, as soon as he awoke. The Note 46 · Then, while Vidúshaka was living there, a certain friend of his beloved, named Yogeśvarí, came to Bhadrá, and said to her in secret—“My frie Note 47 · “In course of time when she had grown up, the king gave her in marriage to the king of Kachchhapa, whom he had brought to his own palace. Th Note 48 · When they heard from the mouth of the king of Vatsa this varied tale42 full of marvellous incident, all his ministers sitting by his side an Note 49 · Then Yaugandharáyaṇa said to the king of Vatsa; “King, it is known that you possess the favour of destiny, as well as courage; and I also ha Note 50 · “Porter, open thy door; Open thy door that I may enter. If thou dost not open the door, and if I cannot enter, I will attack the door, I wil Note 51 · The same belief appears also to have existed in Egypt. The same author observes (p. 92). “These formulæ also kept the body from becoming, du