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JUNE, 1892.]
FOLKTALES OF HINDUSTAN
185
merely in a general way. It treats especially of the relation between the teacher (guru) and scholar (sisa), of the Ayâra (gachhåyåra, see p. 445), and anâyára.
Book VI., giyatthavihara (see pp. 437, 450), treats of the pachhitta prayaschitta, and contains a legend of a teacher Bhadda and the ayyiya AryikA) Rayya. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period sa bsequent to that of Bhadrabahu, the last chaturdaśapurvin, and to that of Vajra, the last daśapurvin. See pp. 219, 460.
Books VII., VIII., which (see p. 459) are characterized as two chúliyâs, a name which per se marks them as a secondary addition, treat likewise of the pachhitta, and, in fact, in such great detail, that the words kim bahaņa, together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occar again. A legend of the daughter of Suyyasivi in Avanti plays a very pro. minent part in these books.
The solemn adjaration found also in another passage) to save this satram from any damage, is another indication of its secondary origin : - jaya ņam Gôyama ! iņam-ô pachhittasuttam vochchhiyyihii taya ņam chandaichchá-gaha[ 465]rikkha-taragi ņam satta ahorattê ya ņô viphuriyya, imassa ņas vochhêdô Gôyama ! kasiņasamjamassa abhivo.
To the conclusion (samnttam mahinisihasuyakkhandham) aro joined the reverential invo. cations to the 24 titthamkaras, the tittha, the buyadê vayê, the suyakêvali, all the sâhu, siddhai to the bhagavant arahant. Then follow the incomprehensible separato aksharas etc., mentioned on page 462. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 blokas) : chattari sahassa in pamcha sayaim tahêva chatt&ri chattiri (again !) silágå viya mahanisihammi påênar 11
The mahậnisiham is indisputably much younger than the nisiham, and is almost six times its size. It is noteworthy that this sutram, just as the fourth chhedas., according to its own statements (see above and pp. 456, 458, 461) receives suyakkhamdha, śrutaskandha as an addition to its name. This is a title that is used in the case of the angas for larger divisions of an anga. But in the case of angas 3–5,7-10, up. 8-12 the expression also holds good for the whole and not merely a part. There is no commentary, as in the case of the nisiha, with the exception of the charņi. See above, p. 445, for the origin of the gach håyaram from the mahánisiha.
FOLKTALES OF HINDUSTAN.
BY WILLIAM CROOKE, C.S. No. 1. - The Prince and his faithful friend, the son of the Wazir.1 There was once a king who had a son, and his wazir also had a son. Both were of the same age and were great friends. One day both of them planned to go and see their wives. So they went and told their fathers. Their fathers objected to their going, but they would not be dissuaded, and secretly mounted their horses and went off. The king's son first reached his father-in-law's house, where he was treated with great respect, and at night his bed was placeil on the top of the roof, but the wazir's son slept below. At midnight the prince's wife got up and dressed herself in her finest clothes, put some sweetmeats and fruit in a tray and came down the stairs. The prince was asleep, but the wazir's son woke and watched her going out. Then he followed her, and what did he see? She went to a faqir, who beat her soundly with a whip, and said: "Why are you so late ?" She replied: "I was delayed because my husband
* The words, however, occur Aup. $ 48.
1 A folktale recorded from the lips of MahtAbo, an old Musalman cook-woman of Mirzapur, and literally translated.
* There is an incident like this, in the Arabian Nights, of the Princess who loved the negro.
