inted her fairly, stands in the place of a mother; the third,
is he not Lama (Buddhist priest, hence instructor)? The fourth has
given her a soul that can be loved, and it is he alone who has really
made her. She belongs to him, and therefore he is her husband."

I cannot refrain from giving a resume of "Vetalapancavincati,"
No. 2, because it has been overlooked by Benfey, and seems to be of
no little significance in connection with our cycle: it establishes
the connection between types I and II. This abstract is taken from
Tawney's translation of Somadeva's redaction, 2 : 242-244:--

Story of the Three Young Brahmans who Restored a Dead Lady to Life.

Brahman Agnisvamin has a beautiful daughter, Mandaravati. Three young
Brahmans, equally matched in accomplishments, come to Agnisvamin, and
demand the daughter, each for himself. Her father refuses, fearing to
cause the death of any one of them. Mandaravati remains unmarried. The
three suitors stay at her house day and night, living on the sight of
her. Then Mandaravati suddenly dies of a fever. The three Brahmans
take her body to the cemetery and burn it. One builds a hut there,
and makes her ashes his bed; the second takes her bones, and goes
with them to the sacred river Ganges; the third becomes an ascetic,
and sets out travelling.

While roaming about, the third suitor reaches a village, where he is
entertained by a Brahman. From him the ascetic steals a magic book
that will restore life to dead ashes. (He has seen its power proved
after his hostess, in a fit of anger, throws her crying child into
the fire.) With his magic book he returns to the cemetery before the
second suitor has thrown the maiden's bones into the river. After
having the first Brahman remove the hut he had erected, the ascetic,
reading the charm and throwing some dust on the ashes of Mandaravati,
causes the maiden to rise up alive, more beautiful than ever. Then
the three quarrel about her, each claiming her as his own. The first
says, "She is mine, for I preserved her ashes and resuscitated her
by asceticism." The second says, "She belongs to me, for she was
produced by the efficacy of sacred bathing-places." The third says,
"She is my wife, for she was won by the power of my charm."

The vetala, who has been telling the story, now puts the question to
King Vikramasena. The king rules as follows: "The third Brahman must
be considered as her father; the second, as her son; and the first,