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Additional Notes
195
breath of life, so that she becomes a charming, marriageable woman. The four boys quarrel as to who is the rightful owner, and the case is decided, as follows: 'He who made the figure is her father; he who gave her her color, her mother; he who gave her the characteristic marks, the Lama; he who breathed life into her, her husband.' This story is analogous to that of the dead bride (Pārçva 6. 691 ff.). See p. 129, and Hertel, Das Pañcatantra, p. 376.
There are finally a number of stories in which a statue or gold figure serves as a model of a beautiful woman which arouses the love of a man: Kathākoça, p. 149 ff.; Ralston, p. 191; Jātaka 328; Dhammapada Commentary 16. 5. At this point the theme passes into that of picture and drzam maidens,' to be treated elsewhere.
Additional note 15, to p. 52: Marriage with low-caste person.
Marriage, or intercourse with a low-born person is condemned, criticized, or regretted, Mahābh. 13. 47. 1 ff.; Pārçvanātha 3. 350 ff., 449 ff.; Prabandhacintāmaņi, p. 46; Daçakumāracarita, i, p. 67; Jātakas 152; 465; Bambhadatta in Jacobi, Ausgewählte Erzählungen, p. 5, 1. 20 ff.; Parker, Village Folk-Tales of Ceylon, vol. iii, p. 309. It is like the mating of hansa or kokila with a crow, reprobated in all Hindu literature; see note 7, on p. 187, and cf. my paper, 'On talking birds' in Festgruss an Windisch, p. 355, note. Nevertheless, the heart-deer of some nobie lover runs occasionally into the net of the hunter love,' even tho the beloved person is low-born, as is shown by the chain of stories beginning with Kathās. 112. 89 ff. Cf. the above-mentioned paper, On talking birds,' p. 358; Çatrumjaya Māhātmyam (Indian Antiquary, xxx. 296). In the first story of Pancadaņdachattraprabandha, no less a personage than Vikramāditya marries a clever low-born maiden. The story in the end justifies this by a verse: 'Garner high knowledge from low people; money from the impure; nectar from poison; a beautiful wife from a low family (cf. Manu 2. 238239; Böhtlingk, Indische Sprüche, nr. 6227).
Additional note 16, to p. 57: The sin of sacrificing a dough cock
(pistakurkuta) The extreme attitude of Jaina religion in forbidding ahińsā, or injury of living things, takes, in this instance, the view that it is criminal to injure even the image of a living thing, namely a
