enormous. They go from door to door soliciting a handful of tsamba (barley-meal), and enter any one's house without ceremony. The manner of asking alms is to hold out the closed hand with the thumb raised. We must add in commendation of the Tibetians that they are generally very kind and compassionate, rarely sending the mendicant away unassisted." (Abbé Huc, vol. ii. ch. v.)
6.↑ Indian tales often remind one of the frequent web of a dream in which one imagines oneself starting in pursuit of a particular object, but another and another fancy intervenes and the first purpose becomes altogether lost sight of. This was particularly observable in the tale entitled "How the Schimnu-Khan was slain," in which, after many times intending it, Massang never goes back to thank his master at last. The present is a still more striking instance, in its consequence and repeated change of purport. In pursuing the mendicant's life, the search for the man's parents is forgotten; and the man and his wife are themselves lost sight of in the episode of the lamb.
7.↑ Concerning the combination of the Moon and the hare, see Liebrecht, in Lazarus and Steinthal, Zeitschrift, vol. i. pt. 1. The Mongols see in the spots in the moon the figure of a hare, and imagine it was placed there in memory of Shâkjamuni having once transformed himself into a hare out of self-sacrifice, that he might serve a hungry wayfarer for a meal. (Bergman, Nomadische Streifereien unter den Kalmüken, in 1802–3, quoted by Jülg.)
TALE XXI.
1.↑ Compare this story with the "Wunderharfe" in the "Mährchensaal" of Kletke. (Jülg.) Its similarity with the story of King Midas will strike every reader.
2.↑ Chara Kitad = Black China; the term designates the north of China.
3.↑ Daibang (in Chinese, Tai-ping = peace and happiness), the usual Mongolian designation for the Chinese Emperor. (Jülg.)
