Chapter XXV: In Ch. LII we find trees with trunks of gold and leaves

and fruit of jewels. A similar tree is found in the mediæval romance of king Alexander. Dunlop compares the golden vine carried away by Pompey. Liebrecht remarks that there was also a golden vine over the gate of the temple at Jerusalem, and compares the golden lotus made by the Chinese emperor Tunghwan. He refers also to Huon of Bordeaux, Ysaie le Triste, and Grimm's Kindermärchen 130 and 133. (Liebrecht's Dunlop, p. 184). See also Milton's Paradise Lost, IV. 220 and 256. Cp. Thalaba the Destroyer, Book I, 30. The passage in the Pseudo-Callisthenes will be found in III, 28, Karl Mueller's Edition.

[708] See page 445.

[709] Cp. the story of Seyf ul Mulk in the Persian Tales, and the Bahar-Danush, c. 35 (Dunlop, Vol. II, p. 208, Liebrecht's translation, p. 335) see also Dunlop's remarks upon the Polexandre of Gomberville. In this romance Abdelmelec, son of the emperor of Morocco, falls in love with Alcidiana by seeing her portrait (Vol. II, p. 276, Liebrecht's translation, p 372.) A similar incident is found in the romanco of Agesilaus of Colchos, (Liebrecht's Dunlop, p. 157.) See Prym und Socin, Syrische Märchen, p. 3; Rohde, Der Griechische Roman, p. 49; Coelho, Contos Populares Portuguezes, p. 109.

[710] For the vidruteshu of Brockhaus's edition I read nihateshu, which I find in the Sanskrit College MS.

[711] An elaborate pun. Rasika also means "full of (poetical) flavour."

[712] Dim traditions of this mountain seem to have penetrated to Greece and Rome. Aristophanes (Acharnians v. 82) speaks of the king of Persia as engaged for 8 months epi chrysôn orôn. Clark tells us that Bergler quotes Plautus, Stichus 24, Neque ille mereat Persarum sibi montes qui esse perhibentur aurei. (Philological Journal, VIII. p. 192.) See also Ter. Phormio I, 2, 18, Pers. III, 65. Naraváhanadatta's journey through the air may remind the reader of the air-voyage of Alexander in the Pseudo-Callisthenes, II, 41. He sees a serpent below him, and a halôs in the middle of it. A divine being, whom he meets, tells him, that these objects are the earth and the sea.

[713] I. e. Siva.

[714] See note on page 488.

[715] i. e. city of heroes. See Cunningham's Ancient Geography of India, p. 99.

[716] Cp. the properties of the magic ring given to Canace in the Squire's tale, and Grimm's story of "Die drei Sprachen," (No. 33, Kindermärchen). See also Tylor's Primitive Culture, Vol. I, pp. 18, 423. In the Edda, Sigurd learns to understand the language of birds by tasting the blood of Fafner. For other parallels see Liebrecht's Dunlop, p. 184, and note 248.

[717] Cp. the 77th chapter of this work, the second in the Vetála Panchavinsati, and Ralston's exhaustive note, in his Russian Folk-tales, pp. 231, 232, 233. Cp. also Bernhard Schmidt's Griechische Märchen, p. 114, and Bartsch's Sagen, Märchen, und Gebräuche aus Meklenburg, Vol. I, p. 486. The Pseudo-Callisthenes (Book II, c. 40) mentions a fountain that restored to life a salt fish, and made one of Alexander's daughters immortal. This is perhaps the passage that was in Dunlop's mind, when he said (page 129 of Liebrecht's translation) that such a fountain is described in the Greek romance of Ismenias and Ismene, for which Liebrecht takes him to task. See the parallels quoted by Dunlop and Liebrecht. Wheeler, in his Noted Names of Fiction, tells us that there was a tradition current among the natives of Puerto Rico, that such a fountain existed in the fabulous island of Bimini, said to belong to the Bahama group. This was an object of eager and long-continued quest to the celebrated Spanish navigator, Juan Ponce de Leon. By Ismenias and Ismene Dunlop probably means Hysminias and Hysmine. See also Birlinger, Aus Schwaben, p. 185. Kuhn in his "Herabkunft des Feuers" traces this story back to the Satapatha Bráhmana.

[718] Here there is an elaborate pun. "King" may also mean "mountain," "race" may mean "wings," and the whole passage refers to Indra's clipping the wings of the mountains.

[719] Compare the remarkable passage which M. Lévêque quotes from the works of Empedocles (Les Mythes et les Légendes de l'Inde, p. 90).

Estin anankês chrêma, theôn psêphisma palaion,
aidion, plateessi katesphrêgismenon horkois,
eute tis amplakiêsi phonô phila gyia miênê
haimasin ê epiorkon hamartêsas epomossê
daimôn, hoi te makraiônos lelachasi bioio,
tris min myrias hôras apo makarôn alalêsthai,
phyomenon pantoia dia chronou eidea thnêtôn,
argaleas biotoio metallassonta keleuthous.

I have adopted the readings of Ritter and Preller, in their Historia Philosophiæ, in preference to those of M. Lévêque. It is clear that Empedocles supposed himself to be a Vidyádhara fallen from heaven in consequence of a curse. As I observed in an article in the Calcutta Review of 1875, "The Bhagavad Gítá and Christianity," his personality is decidedly Indian.

[720] Cp. Odyssey IX. 27, 28.

[721] Comprising the modern provinces of Allahabad, Agra, Delhi and Oude.

[722] For anrityata I should like to read anartyata.

[723] i. e., one who has obtained a prize.

[724] Badarínátha is a place sacred to Vishnu in the Himálayas. The Badarínátha peaks, in British Gurwhal, form a group of six summits, from 22,000 to 23,400 feet above the sea. The town of Badarínátha is 55 miles north-east of Srínagar, on the right bank of the Vishnuganga, a feeder of the Alakananda. The temple is situated in the highest part of the town, and below it a tank, supplied by a sulphureous thermal spring, is frequented by thousands of pilgrims. The temple is 10,294 feet above the sea. (Akbar, an Eastern Romance, by Dr. Van Limburg-Brouwer, with an introduction by Clements Markham, p. 1, note.)

[725] Prajá means subjects and also offspring.

[726] The word artha means wealth, and also meaning.

[727] The story of Anangaprabhá may be the origin of the seventh Novel of the IInd day in the Decameron of Boccacio.

[728] Prayága--Allahabad, the place of sacrifice kat' exochên. Here the Gangá and Yamuná unite with the supposed subterranean Sarasvatí.

[729] The word in the original is kárpatika. Böhtlingk and Roth explain it in this passage as "ein im Dienste eines Fürsten stehender Bettler." It appears from Taranga 81, that a poor man became a kárpatika by tearing a karpata, a ragged garment, in a king's presence. The business of a kárpatika seems to have been to do service without getting anything for it.

[730] Cp. the 1st Novel in the 10th Day of the Decameron and Ralston's Russian Folk Tales, p. 197.

[731] There is a pun here. The word palása also means "cruel, unmerciful."

[732] The word used shews that he was probably a Buddhist mendicant.

[733] Cp. Miss Frere's Old Deccan days, p. 171, and Giles's Strange Stories from a Chinese Studio, p. 430, where the young lady says to Ma; "You have often asked me for money, but on account of your weak luck I have hitherto refrained from giving you any."

[734] This story is found in the Hitopadesa, p. 89 of Johnson's translation.

[735] These two lines are an elaborate pun--ku = evil, and also earth, guna = virtue, and also string, avichára = injustice, also the movement of sheep.

[736] I follow the MS. in the Sanskrit College which reads rodorandhre.

[737] Here with the Sanskrit College MS. I read ruditam for the unmetrical kranditam.

[738] I read dhrishyan, i. e., rejoicing, from hrish.

[739] The word sattvavara here means "possessing pre-eminent virtue."

[740] In sl. 163 (a) I read mama for mayá with the Sanskrit College MS.

[741] The story, as told in Chapter 78, is somewhat different from this.

[742] There is a pun in this word mahásattva. It means noble, good, virtuous, and also full of great monsters.

[743] This reminds one of the description which Palladius gives of the happy island of Taprobane. St. Ambrose in his version speaks of it as governed by four kings or satraps. The fragment begins at the 7th chapter of the 3rd book of the History of the Pseudo-Callisthenes edited by Carolus Müller. See Rohde, Der Griechische Roman, p. 239.

[744] i. e. Lakshmí or Srí.

[745] Hansa--means swan and also supreme soul, i. e., Vishnu.

[746] War, peace, marching, encamping, dividing one's forces, seeking the alliance of a more powerful king.

[747] Or sects. The word used for "bee" means literally the six-footed. The whole passage is full of double meanings, charana meaning foot, line, i. e., the fourth part of a stanza, and also sect.

[748] Darsana utsukah should probably be read here for the sake of the metre.

[749] Here there is a pun.

[750] This passage is an elaborate pun throughout.

[751] I read phalam which I find in the Sanskrit College MS. instead of param.

[752] i. e., possessor of much gold.

[753] i. e., Durgá. For mritajátir I read mritajánir which is the reading of the MS. in the Sanskrit College. In the next line jívitá should be jívatá.

[754] Cp. the story of Dhanagupta and Upabhuktadhana, Benfey's Panchatantra, Vol. II, p. 197. It is part of the fifth story, that of Somilaka. See Benfey, Vol. I, p. 321, where he traces it to a Buddhist source.

[755] I read tapahstha-púrva-drishtáyás one word.

[756] Siva is invoked by a different name for each limb which he is asked to protect. See the quotations in Brand's Popular Antiquities (Bohn's Edition, Vol. I, pp. 365 and 366) from Moresini Papatus and Melton's Astrologaster. Brand remarks, "The Romanists, in imitation of the heathens, have assigned tutelary gods to each member of the body."

[757] Víra means hero.

[758] The puns here defy translation.

[759] Here the Sanskrit text has "and so resembled himself." Each of the Sanskrit compounds may be taken in another sense. The "heat" is valour; the "swans" subject kings; the sight of the king delighted his subjects, and he possessed furious elephants.

[760] The Sanskrit College MS. reads Asíkalahayárúdhah.

[761] Cp. The Lament of Moschos for Bion, 1. 99-104.

[762] I. e. Female snake, somewhat of the nature of the Echidna of our boyhood;

hêmisy men nymphên helikôpida kalliparêon
hêmisy d' aute pelôron ophin, deinon te megan te.

Hesiod. Theog. 298.

[763] Cp. the following passage which Wirt Sikes (British Goblins, p. 385) quotes from the Mabinogion. "Take the bowl and throw a bowlful of water on the slab," says the black giant of the wood to Sir Kai, "and thou wilt hear a mighty peal of thunder, so that thou wilt think that heaven and earth are trembling with its fury. With the thunder will come a shower so severe that it will be hardly possible for thee to endure and live. And the shower will be of hailstones; and after the shower the weather will become fair, but every leaf that was upon the tree will have been carried away by the shower." Cp. Prym und Socin, Syrische Märchen, p. 116, and Gaal, Märchen der Magyaren, pp. 101 and 102.

[764] I read with the Sanskrit College MS. ajayyah.

[765] Böhtlingk conjectures súrpa for súrya; súrpa is a winnowing-basket.

[766] This is the sense, but--épsur cannot be right; the Sanskrit College MS. reads--echchhum. Perhaps--echchhuh will do.

[767] I read tadá for padá, a conjecture of Babu S. C. Mookerjea's. The Sanskrit College MS. reads atyánandabhrite yuktam návartetám yadátmani.

[768] I. e. showerer of riches.

[769] The MS. in the Sanskrit College reads svasainyam which saves the metre.

[770] Svasuravesmavartmásritas is the reading of the MS. in the library of the Sanskrit College.

[771] I read mánitaprakritih, following the MS. in the Sanskrit College.

[772] I. e. earth-protector, king.

[773] Compare for the idea Richard II. Act III, Sc. 2. line 41 and ff.

[774] Here I have omitted a short story.

[775] He seems to correspond to the Junker Voland or Herr Urian of the Walpurgisnacht; (see Bayard Taylor's notes to his translation of Goethe's Faust). See also, for the assembly of witches and their uncanny president, Birlinger, Aus Schwaben, pp. 323 and 372. In Bartsch's Sagen &c. aus Meklenburg, pp. 11--44, will be found the recorded confessions of many witches, who deposed to having danced with the Teutonic Bhairava on the Blocksberg. The Mothers of the second part of Faust probably come from Greece.

[776] Mukta for yukta, which is clearly a misprint.

[777] This story is identical with the story of "The merchant who struck his mother," as given by the Rev. S. Beal in the Antiquary for September 1880. It is also found in the Avadána Sataka: see Dr. R. L. Mitra's Buddhist Literature of Nepal, p. 28, where the above MS. is described. See also Dr. R. Morris's remarks in the Academy of the 27th of August, 1881.

[778] A similar transferable wheel is found in the Panchatantra, Vth Book, 3rd Story. Benfey's Panchatantra, Vol. II, p. 331.

[779] Cp. Ralston's Russian Folk-Tales, p. 358. "Great stress is laid in the skazkas and legends upon the terrible power of a parent's curse. The hasty word of a father or mother will condemn even an innocent child to slavery among devils and when it is once uttered, it is irrevocable." Throughout the present work curses appear to be irrevocable but susceptible of modification and limitation. See Waldau's Böhmische Märchen, p. 537, and the remarks of Preller in his Griechische Mythologie, Vol. II, p. 345.

[780] Perhaps we should read mrishyatám, forgive me, be patient.

[781] This character is probably taken from the Mahábhárata (see Dowson's Classical Dictionary of Hindu Mythology, p. 90).

[782] I have followed the Sanskrit College MS. which gives ádarsa.

[783] I. e. Benevolent, and also satisfied at heart.

[784] Sadguna means good quality, also "good thread."

[785] The epithet refers also to the arrows and means "bright with excellent heads."

[786] So in Heliodorus, Æthiopica, Lib. III, cap. XIII.

alla tois t' aphthalmois an gnôstheien atenes diolou blepontes kai to blepharon ou pot' epimyontes.--In the third canto of the Purgatorio Dante is much troubled at finding that Virgil, being a disembodied spirit, casts no shadow.

[787] Kali is the side of the die marked with one point. Dvápara is the side marked with two. They are personified here as demons of gambling. They are also the present, i. e., the fourth and the third Yugas or ages of the world.

[788] Cp. Milton's Comus, v. 421 and ff. The word "might" also means "fire". This "fire" burnt up the hunter.

The pun in the previous sentence cannot be rendered in English.

[789] Here there is a pun. Ambara also means the sky.

[790] Preller in his Griechische Mythologie, Vol. II, p. 475, refers to a Servian story, in which a shepherd saves the life of a snake in a forest fire. In return for this service, the snake's father gives him endless treasures, and teaches him the language of birds.

[791] For the jewels in the heads of reptiles see the long note in Benfey's Panchatantra, Vol. I, p. 214. The passage in "As you like it" will occur to every one. Snakes' crowns are mentioned in Grössler, Sagen der Grafschaft Mansfeld, p. 178, in Veckenstedt's Wendische Märchen, pp. 403-405, and in Grohmann, Sagen aus Böhmen, pp. 219 and 223.

[792] Dasa means "ten," and also "bite."

[793] In Prester John's letter quoted by Baring Gould, Curious Myths of the Middle Ages, New Edition, p. 43, we find, "In one of our lands, hight Zone, are worms called in our tongue Salamanders. These worms can only live in fire, and they build cocoons like silkworms, which are unwound by the ladies of our palace, and spun into cloth and dresses, which are worn by our Exaltedness. These dresses, in order to be cleansed and washed, are cast into flames."

[794] Or robe. The pun is obvious.

[795] Cp. the 28th story in the 1st Part of Sicilianische Märchen by Laura Gonzenbach, "Von der Tochter der Sonne." Here Lattughina says "Fire, be lighted," and immediately a clear fire burned upon the hearth. Then she said "Come along, pan," and a golden pan came and placed itself upon the fire. "Come along oil," and the oil came and poured itself into the pan. In "The story of Shams ul dín and his son," Hasan Badr ul dín is discovered by his skill in cooking (Lane's Arabian Nights, Vol. I, p. 266.) De Gubernatis (Zoological Mythology, Vol. I, p. 158,) remarks that service in the kitchen is especially dear to the young hero. Bhíma disguises himself as a cook in the Viráta parvan of the Mahábhárata. Pausanias tells us, Book I, ch. 16, Seleukô gar, hos hôrmato ek Makedonias syn Alexandrô, Thyonti en Pellê tô Dii, ta xyla epi tou bômou keimena proubê te automata pros to agalma, kai aneu pyros hêphthê.

[796] The Petersburg lexicographers think that samvritti should be sadvritti.

NOTES TO VOLUME II

[1] I read mada for madya.

[2] Nrisinha, Vishnu assumed this form for the destruction of Hiranyukasipu.

[3] See the note on page 14 of this work. Parallels will be found also in the notes to No. 52 of the Sicilian Tales, collected by Laura von Gonzenbach. I have referred, in the Addenda to the 1st Fasciculus, to Ralston's Russian Folk-tales, p. 230, and Veckenstedt's Wendische Sagen, p. 152. The Mongolian form of the story is found in Sagas from the Far East, p. 148. See also Corrigenda and Addenda to Vol. I, and Dasent's Norse Tales, pp. 12, 264, and 293-295, and xcv of the Introduction. The first parallel is very close, as the hero of the tale lets out his secret, when warmed with wine. For the most ancient example of this kind of tale, see Rhys Davids, Buddhist Birth Stories, Introduction, pp. xvi-xxi. Cp. Prym und Socin Syrische Märchen, p. 343; Grimm, Irische Märchen, No. 9, "Die Flasche," p. 42. In the Bhadraghatajátaka, No. 291 Sakko gives a pitcher, which is lost in the same way. Grimm in his Irische Elfenmärchen, Introduction, p. xxxvii, remarks that "if a man discloses any supernatural power which he possesses, it is at once lost."

[4] In Bartsch's Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 41, a man possesses himself of an inexhaustible beer-can. But as soon as he told how he got it, the beer disappeared. Another (page 84) spoils the charm by looking into the vessel, at the bottom of which he sees a loathsome toad. This he had been expressly forbidden to do.

[5] Wealth in her case, salvation in that of the hermit.

[6] Cp. Winter's Tale, Act VI, Scene 4, line 140.

[7] i. e., beautiful.

[8] I find in the Sanskrit College MS. kimmuchyate for vimuchyate.

[9] In La Fontaine's Contes et Nouvelles III, 13, there is a little dog qui secoue de l'argent et des pierreries. The idea probably comes from the Mahábhárata. In this poem Srinjaya has a son named Suvarnashtívin. Some robbers treat him as the goose that laid the golden eggs was treated. There are also birds that spit gold in the Mahábhárata. (See Lévêque, Les Mythes et Légendes de l'Inde, pp. 289-294.) There is an ass with the same gift in Sicilianische Märchen, No. 52. For the wishing-stone see Dasent's Norse Tales, Introduction, p. xcv. He remarks that the stone in his tale No. LIX, which tells the prince all the secrets of his brides, "is plainly the old Okastein or wishing-stone."

[10] The reading should be Makarakatyevam.

[11] There is a certain resemblance between this story and the Xth Novel of the VIIIth day in Boccacio's Decameron. Dunlop traces Boccacio's story to the Disciplina Clericalis of Petrus Alphonsus (c. 16). It is also found in the Arabian Nights (story of Ali Khoja, the merchant of Baghdad) in the Gesta Romanorum (c. 118), and in the Cento Novelle Antiche (No. 74), see also Fletcher's Rule a Wife and have a Wife. (Dunlop's History of Fiction, p. 56, Liebrecht's German translation, p. 247).

[12] An elaborate pun.

[13] Ralston remarks (Songs of the Russian people, p. 327.) "The fact that in Slavonic lands, a thousand years ago, widows used to destroy themselves, in order to accompany their dead husbands to the world of spirits, seems to rest upon incontestable evidence, and there can be no doubt that 'a rite of suttee, like that of modern India' prevailed among the heathen Slavonians, the descendant, perhaps as Mr. Tylor remarks (Primitive Culture, I, 421) of 'widow-sacrifice' among many of the European nations, of 'an ancient Aryan rite belonging originally to a period even earlier then the Veda'". See also Zimmer, Alt-Indisches Leben, pp. 329-331.

[14] i. e., of bad character.

[15] The Sanskrit College MS. inserts nícho after kritam.

[16] Cp. the falcon in Chaucer's Squire's Tale and the parallels quoted by Skeat in his Introduction to Chaucer's Prioresses Tale &c., p. xlvii.

[17] An elaborate pun on dvija and sákhá.

[18] For the conception of the sun as an eye see Kuhn, Die Herabkunft des Feuers und des Göttertranks, pp. 52, 53. The idea is common in English poetry. See for instance Milton, P. L. V. 171, Spenser's Faery Queene, I, 3, 4. For instances in classical poetry, see Ovid, Met. IV, 228, Ar. Nub. 286, Soph. Tr. 101.

[19] I read tvadvákyam with the Sanskrit College MS. and ahitásanki tachcha in sl. 141 with the same MS.

[20] Cp. Aristophanes, Aves, pp. 169, 170.

anthrôpos ornis astathmêtos, petomenos
atekmartos, ouden oudepot' en tautô menôn

[21] This is also found in the Panchatantra and the Hitopadesa. See Benfey's Panchatantra, Vol. I, (Einleitung), p. 100. In fact the present chapter corresponds to the 2nd book of the Hitopadesa, "The separation of friends," Johnson's Translation, p. 40, and to the 1st book of the Panchatantra. In sl. 15, I read, with Dr. Kern, sashpán.

[22] Weber supposes that the Indians borrowed all the fables representing the jackal as a wise animal, as he is not particularly cunning. He thinks that they took the Western stories about the fox, and substituted for that animal the jackal. Benfey argues that this does not prove that these fables are not of Indian origin. German stories represent the lion as king of beasts, though it is not a German animal. (Benfey's Panchatantra, Vol. I, pp. 102, 103). See also De Gubernatis, Zoological Mythology, p. 122.

[23] This story is found in the Hitopadesa, the Panchatantra, the Kalilah and Dimnah, Anvár-i-Suhaili, Livre des Lumières, p. 61, Cabinet des Fées, XVII. 152, and other collections (Benfey's Panchatantra, Vol. I, p. 105.) For the version of the Panchatantra, see Benfey, Vol. II, p. 9, for that of the Hitopadesa, Johnson's Translation, p. 44. For that of the Kalíla and Dimna Benfey refers us to Knatchbull's translation, p. 88, for that of the Anvár-i-Suhaili to Eastwick's translation, p. 86. Benfey considers a fable of Æsop, in which an ape tries to fish and is nearly drowned, an imitation of this. It reminds one of the trick which the fox played the bear in Reineke Fuchs, (Simrock's Deutsche Volksbücher, Vol. I, p. 148.)

[24] Cp. Panchatantra, Vol. II, p. 21. In the 1st volume Benfey tells us that in the old Greek version of the fables of Bidpai, the fox, who represents the jackal, loses through fear his appetite for other food, and for a hen in the Anvár-i-Suhaili, 99. The fable is also found in Livre des Lumières, p. 72, Cabinet des Fées, p. XVII, 183, and other collections. The Arabic version and those derived from it leave out the point of the drum being found on a battle-field (Benfey's Panchatantra, Vol. I, p. 132).

Cp. also Campbell's West Highland Tales, p. 268, "A fox being hungry one day found a bagpipe, and proceeded to eat the bag, which is generally made of hide. There was still a remnant of breath in the bag, and when the fox bit it, the drone gave a groan, when the fox, surprised but not frightened, said--'Here is meat and music.'"

[25] I follow the reading of the Sanskrit College MS. múdhabuddih prabhur nyáyam ukshnánenádya sikshyate. This satisfies the metre, which Brockhaus's reading does not.

[26] This word generally means crocodile. But in the Hitopadesa the creature that kills the crane is a crab.

[27] This fable is the 7th in Benfey's translation of the Panchatantra, Vol. II, p. 58. It is found in the 4th book of the Hitopadesa, Johnson's translation, p. 103. It is also found in the Arabic version (Wolff, I, 41, Knatchbull, 114), Symeon Seth (Athenian edition, p. 16,) John of Capua, c. 4, b., German translation (Ulm., p. 1483. D., V, b.,) Spanish translation, XIII, 6, Firenzuola, 39, Doni, 59, Anvár-i-Suhaili, 117, Livre des Lumières, 92, Cabinet des Fées, XVII, 221, Thousand and one Nights (Weil, III, 915.) Cp. Lafontaine, X, 4. (Benfey, Vol. I, p. 175). Benfey shews that it may be Buddhistic in origin, quoting a story from Upham's Sacred and Historical Books of Ceylon, III, 292. He also shews that it may have come into Buddhist books from the Greek, as Alcæus appears to have been acquainted with a similar Greek fable, (Æsopus, Furia 231, Cor., 70). See also Weber's Indische Studien, III, 343. I may as well mention that in the notes taken from Benfey's Panchatantra I substitute Johnson's translation of the Hitopadesa for Max Mueller's. The story is found in Rhys Davids' translation of the Játakas, (pp. 317-321,) which has just been published.

[28] Here he is called a jhasha which means "large fish."

[29] Cp. Hitopadesa, Johnson's translation, Fable, IX, p. 61, Arabic, (Wolff., 46, Knatchbull, 117,) Symeon Seth, 18, John of Capua c., 5, b., German translation (Ulm edition) 1483, E., II, a, Spanish, XIII, 6, Firenzuola, 43, Doni, 62, Anvár-i-Suhaili, 124, Livre des Lumières, 99, Cabinet des Fées, XVII, 236, Baldo 4th Fable, Livre des Merveilles (in Edéléstand du Méril, Poésies Inédites, 234), also Sukasaptati, 31. Benfey considers it to be Buddhistic in origin, referring to Memoires sur les contrées occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stan. Julien I, 361, Köppen, Religion des Buddha, p. 94, Note I, (Benfey's Panchatantra, Vol. I, p. 179 and ff.) This is the 30th story in my copy of the Sukasaptati.

[30] Dr. Kern conjectures abhigarjinam but the Sanskrit College MS. reads matvá tatrátigarjitam iti sinham, thinking that he was outroared there, however, the word sinham must be changed if this reading is to be adopted.

[31] I prefer the reading kas of the Sanskrit College MS., and would render, "Whom can the king make his equal? Fortune does not proceed in that way."

[32] I read dosham for dosho with the Sanskrit College MS.

[33] Cp. the ninth in Benfey's translation, Vol. II, p. 71. Cp. also Kalilah and Dimnah, (Wolff. I, 59, Knatchbull, 126), Symeon Seth, p. 22, John of Capua d, 1, b, German translation (Ulm, 1483) E., V., a, Spanish translation, XVI a, Firenzuola, 49, Doni, 75, (Benfey, Vol. I, p. 223).

[34] Cp. Johnson's translation of the Hitopadesa, Fable XI, p. 110. Benfey compares Kalilah and Dimnah (Wolff. 1, 78, Knatchbull 138), John of Capua, d., 3, Symeon Seth, p. 25, German translation (Ulm 1483) F. 1, 6, Spanish translation, XVII, 6 and ff, Firenzuola, 57, Doni 54, Anvár-i-Suhaili, 153, Livre des Lumières, 118, Cabinet des Fées, XVII, 294, (Benfey's Panchatantra, Vol. I, p. 230.) Cp. also Sagas from the Far East, Tale XIX. In sl. 145, I read vairaktyam; see Böhtlingk and Roth s. v. vairatya.

[35] I adopted this translation of desajna, in deference to the opinion of a good native scholar, but might not the word mean simply "knowing countries?" The crow then would be a kind of feathered Ulysses, cp. Waldau's Böhmische Märchen, p. 255. The fable may remind some readers of the following lines in Spenser's Mother Hubberd's Tale.

He shortly met the Tygre and the Bore
That with the simple Camell raged sore
In bitter words, seeking to take occasion
Upon his fleshly corpse to make invasion.

[36] Benfey (Panchatantra, Vol. I, p. 231) quotes the following passage from John of Capua's version, "Dicitur autem, melior omnium regum est qui aquilæ similatur in cujus circuitu sunt cadavera, pejor vero omnium est qui similatur cadaveri in cujus circuitu sunt aquilæ." It is wanting in De Sacy's edition of the Arabic version, and in the old Greek translation. This looks as if the Hebrew version, from which John of Capua translates, was the best representation of the original Indian work.

[37] This corresponds to the 2nd Fable in the IVth book of the Hitopadesa, Johnson's translation, page 99. Benfey considers that the fable of Æsop, which we find in Babrius, 115, is the oldest form of it. He supposes that it owes its present colouring to the Buddhists. It appears in the Arabic version (Wolff. I, 91, Knatchbull, 146), Symeon Seth, p. 28, John of Capua d., 5, b., German translation (Ulm., 1483) F., VIII, 6, Spanish translation, XIX a, Firenzuola, 65, Doni 93, Anvár-i-Suhaili, 159, Livre des Lumières, 124, Cabinet des Fées, XVII, 309. (Benfey's Panchatantra, Vol. I, pp. 239, 240). See also Weber, Indische Studien, III, 339. This story is found in the Avadánas translated from the Chinese by Stanislas Julien No. XIV, Vol. I, pp. 71-73, (Liebrecht, Zur Volkskunde, p. 111.) It is the 3rd in La Fontaine's tenth book. The original source is probably the Kachchhapa Játaka; see Rhys Davids' Introduction to his Buddhist Birth stories, p. viii. In Coelho's Contos Portuguezes, p. 15, the heron, which is carrying the fox, persuades it to let go, in order that she may spit on her hand. (A similar incident on page 112 of this volume.) Gosson in his School of Abuse, Arber's Reprints, p. 43, observes, "Geese are foolish birds, yet, when they fly over mount Taurus, they shew great wisdom in their own defence for they stop their pipes full of gravel to avoid gagling, and so by silence escape the eagles."

[38] i. e., the provider for the future, the fish that possessed presence of mind, and the fatalist, who believed in kismat. This story is found in the Hitopadesa, Book IV, Fable 11, Johnson's translation. Benfey has discovered it in the Mahábhárata, XII, (III, 538) v. 4889, and ff. He compares Wolff., I, 54, Knatchbull, 121, Symeon Seth, p. 20, John of Capua, c., 6, b., German translation (Ulm., 1483), E. III, a., Spanish, XV, b, Firenzuola, 47, Doni, 73, Anvár-i-Suhaili, 130, Livre des Lumières, 105, Cabinet des Fées, XVII, 250. (Benfey, Vol. I, pp. 241 and 242)

[39] For the story of the pair of tittibha birds, cp. Hitopadesa,