The Kathá Sarit Ságara

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