The Kathá Sarit Ságara; or, Ocean of the Streams of Story

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.”

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).

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.

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.