Chapter CXXXIII: Book II: , fable X, Johnson's translation, p. 65. Benfey compares

Wolff, I, 84, Knatchbull 145, Symeon Seth, 28, John of Capua d., 5, a., German translation (Ulm 1483) F., VII, a., Spanish, XIX, a., Firenzuola, 63, Doni, 92, Anvár-i-Suhaili, 158, Livre des Lumières, 123, Cabinet des Fées, XVII, 307, (Benfey's Panchatantra, Vol. I, p. 235) Benfey adduces evidence in favour of its Buddhistic origin.

[40] The following story is the 17th in the 1st Book of the Panchatantra, Benfey's translation. He compares the Arabic version (Wolff, I, 91, Knatchbull, 150,) Symeon Seth, 31, John of Capua e., 1., German translation (Ulm 1483) G., IV., Spanish translation, XX, a., Firenzuola, 70, Doni, 98, Anvár-i-Suhaili, 170; Cabinet des Fées, XVII, 329. Symeon Seth has for the firefly lithon stilbonta: the Turkish version in the Cabinet des Fées "Un morceau de crystal qui brillait." (Benfey's Panchatantra, Vol. I, pp. 269, 270).

[41] Benfey compares the Arabic version, (Wolff, I, 93, Knatchbull, 151,) Symeon Seth, 31, John of Capua, o., 2., German translation (Ulm 1483) G., VI, b., Spanish, XXI, a., Firenzuola, 73, Doni, 104, Anvár-i-Suhaili, 172, Livre des Lumières, 129, Cabinet des Fées, XVII, 333, Baldo, Fab. XIX, in Edéléstand du Méril. Benfey points out that that Somadeva agrees wholly or partly with the Arabic version in two points. The judges set the tree on fire (or apply smoke to it,) not Dharmabuddhi, (as in Panchatantra, Benfey, Vol. II, pp. 114 & ff.) Secondly, in the Panchatantra the father dies and the son is hanged, in De Sacy's Arabic and the old Greek version both remain alive, in Somadeva, and John of Capua, and the Anvár-i-Suhaili, the father dies and the son is punished. Here we have a fresh proof that the Hebrew version, from which John of Capua translated, is the truest representative of the oldest Arabic recension. (Benfey's Panchatantra, Vol. I, p. 275 and ff.) This story has been found in Tibet by the Head Master of the Bhútia School, Darjiling, Babu Sarat Chandra Dás.

[42] I read with the Sanskrit College MS. asadvyayi.

[43] i. e., "Virtuously-minded." His brother's name means--"Evil-minded."

[44] Cp. Hitopadesa, Johnson's translation, Fable, VIII, p. 60. Benfey appears not to be aware that this story is in Somadeva. It corresponds to the sixth in his 1st Book, Vol. II, p. 67. He thinks that Somadeva must have rejected it though it was in his copy. Benfey says it is of Buddhistic origin. It is found in the Arabic version (Wolff, p. 40, Knatchbull, p. 113), Symeon Seth, (Athenian edition, p. 16), John of Capua, e., 4, a., German translation, Ulm, 1483 D., IV. b., Spanish, XIII, 6, Firenzuola, 38, Doni, 57, Anvár-i-Suhaili, p. 116, Livre des Lumières, 91, Cabinet des Fées, XVII, 220. It is connected with the 20th of the 1st book in Benfey's translation, in fact it is another form of it. (Somadeva's fable seems to be a blending of the two Panchatantra stories). Cp. also Phædrus, I, 28, Aristophanes, Aves, 652. (Benfey's Panchatantra, Vol. I. pp. 167-170.)

[45] This corresponds to the 21st of the first book in Benfey's translation, Vol. II, p. 120. Cp. Arabic version (Wolff, I, 98, Knatchbull, 156.), Symeon Seth, 33, John of Capua, e., 4, German translation (Ulm, 1483) H., II, b., Firenzuola, 82, Doni, 113, Anvár-i-Suhaili, 187, Livre des Lumières, 135, Cabinet des Fées, XVII, 353, Robert, Fables inédites, II, 193-196. (Benfey, I, 283). It is the 1st of the IXth Book of La Fontaine's Fables, Le depositaire infidèle.

This is the 218th Játaka. A gámavásí deposits ploughshares with a nagaravásí who sells them and buys músikavaccam. "Phálá te músike hi kháditá ti músikavaccam dassesi." The rest much as in our tale. A kulalo is said to have carried off the son. (Fausböll, Vol. II, p 181.) If Plutarch is to be believed, the improbability of the merchant's son's story is not so very striking, for he tells us, in his life of Marcellus, that rats and mice gnawed the gold in the temple of Jupiter Capitolinus.

[46] The argument reminds one of that in "Die kluge Bauerntochter," (Grimm's Märchen, 94). The king adjudges a foal to the proprietor of some oxen, because it was found with his beasts. The real owner fishes in the road with a net. The king demands an explanation. He says, "It is just as easy for me to catch fish on dry land, as for two oxen to produce a foal." See also Das Märchen vom sprechenden Bauche, Kaden's Unter den Olivenbäumen, pp. 83, 84.

[47] This is No. 84 in Stanislas Julien's translation of the Avadánas.

[48] This is No. 67 in Stanislas Julien's translation of the Avadánas. This story is found in Coelho's Contos Portuguezes, p. 112. So Ino persuaded the women of the country to roast the wheat before it was sown, Preller Griechische Mythologie, Vol. II, p. 312. To this Ovid refers, Fasti, II, 628, and III, 853-54.

[49] This is No. 70 in Stanislas Julien's translation of the Avadánas.

[50] Cp. The Two Noble Kinsmen, Act IV, Scene 2, 1. 110,

His nose stands high, a character of honour.

[51] This is No. 57 in Stanislas Julien's translation of the Avadánas.

[52] This is No. 71 in the Avadánas.

[53] The MS. in the Sanskrit College reads rájakuládishtakharjúránayanam. This is No. 45 in the Avadánas translated by Stanislas Julien.

[54] The reading of the Sanskrit College MS. is ádritánoparenate, but probably the reading is ádritá no, panena te they were not honoured but on the contrary punished with a fine.

[55] I think tad should be tam. The story is No. 58 in the Avadánas.

[56] The Sanskrit College MS. reads gahvaragrámavásí, but below sa gahvarah. This story is No. 38 in the Avadánas.

[57] This story is No. 98 in the Avadánas.

[58] Benfey shews that this introduction is probably of Buddhistic origin. He quotes from Upham's Sacred and Historical books of Ceylon a story about some snipe, which escape in the same way, but owing to disunion are afterwards caught again. Cp. also Mahábhárata, V (II, 180) v. 2455 and ff., also Baldo Fab. X, in Edéléstand du Méril, Poésies Inédites, pp. 229, 230, La Fontaine, XII, 15. (Benfey, Vol. I, p. 304, and ff.) See the first book of the Hitopadesa, (page 3, Johnson's translation) and the 2nd book of the Panchatantra (page 176, Benfey's translation). It is to be found in Rhys Davids' translation of the Játakas, which has just reached India, pp. 296-298.

[59] Cp. Wolff, I, 159, Knatchbull, 201, Symeon Seth, 47, John of Capua, g., 3, b., German translation (Ulm, 1483) M., IV, b., Spanish translation, XXXI, b., Doni, 18, Anvár-i-Suhaili, 273, Livre des Lumières, 211, Cabinet des Fées, XVII, 410, Hitopadesa (Johnson) Fable V, p. 22. (Benfey, Vol. I, p. 316.)

[60] For jata we must read játa. Cp. for the power given by a treasure the 18th chapter of this work, see also Benfey, Vol. I, p. 320.

[61] The Sanskrit College MS. has ullambya, having hung it upon a peg.

[62] Cp. Wolff, I, 160, Knatchbull, 202, Symeon Seth, 48, John of Capua, g., 6, German translation (Ulm) M., IV, b., Anvár-i-Suhaili, 275, Livre des Lumières, 214, Cabinet des Fées, XVII, 412. (Benfey, Vol. I, p. 318.)

[63] Cp. Hitopadesa, Fable VII, p. 30. Benfey compares Wolff, I, 162, Knatchbull, 203, Symeon Seth, 48, John of Capua, g., 6, German translation (Ulm, 1483) M., V, Spanish translation, XXXII, a, Doni, p. 20, Anvár-i-Suhaili, 275, Livre des Lumières, 216, Cabinet des Fées, XVII, 413, Camerarius, Fab. Æsop., 388, Lafontaine, VIII, 27, Lancereau, French translation of the Hitopadesa, 222, Robert, Fables Inédites, II, 191. (Benfey, Vol. I, p. 320). Cp. also Sagas from the Far East, p. 189.

[64] Perhaps we should read--sáyake.

[65] Here Somadeva departs from the Panchatantra, (Benfey, Vol. I, p. 318.)

[66] As he does the lion in Babrius, 107.

[67] Benfey compares Grimm R. F. CCLXXXIV, Renart, br. 25, Grimm Kinder- und Hausmärchen, 58, (III, 100) Keller, Romans des sept Sages, CLII, Dyocletian, Einleitung, 48, Conde Lucanor, XLIII. (Benfey, Vol. I, p. 333). See also Lafontaine's Fables, XII, 15. This is perhaps the story which General Cunningham found represented on a bas-relief of the Bharhut Stúpa. (See General Cunningham's Stúpa of Bharhut, p. 67.) The origin of the story is no doubt the Birth-story of "The Cunning Deer," Rhys Davids' translation of the Játakas, pp. 221-223. The Kurunga Miga Játaka, No. 206 in Fausböll Vol. II, p. 152 is a still better parallel. In this the tortoise gnaws through the bonds, the crane (satapatto) smites the hunter on the mouth as he is leaving his house; he twice returns to it on account of the evil omen; and when the tortoise is put in a bag, the deer leads the hunter far into the forest, returns with the speed of the wind, upsets the bag, and tears it open.

[68] Benfey compares with this the fifth story in the 4th book of his Panchatantra, Wie eine Frau liebe belohnt. But the very story is found in Taranga 65, which was not published when Benfey wrote his book. For parallel stories see Liebrecht, Zur Volkskunde, p. 39 and ff. where he is treating of a tale in the Nugæ Curialium of Gualterus Mapes. The woman behaves like Erippe in a story related by Parthenius (VIII). In the heading of the tale we are told that Aristodemus of Nysa tells the same tale with different names.

[69] The Sanskrit College MS. reads pallím for patním.

[70] Nága in the original--a fabulous serpent demon with a human face. Cp. Ralston's Russian Folk-Tales, p. 65. "He flies as a fiery snake into his mistress's bower, stamps with his foot on the ground and becomes a youthful gallant."

[71] Cp. Arrian's Indika, chapter xvii, McCrindle's translation.

[72] This story corresponds to No. XLIII, in the Avadánas.

[73] This to a certain extent resembles the 129th story in the Gesta Romanorum, "Of Real Friendship." Douce says that the story is in Alphonsus. A story more closely resembling the story in the Gesta is current in Bengal, with this difference, that a goat does duty for the pig of the Gesta. A son tells his father he has three friends, the father says that he has only half a friend. Of course the half friend turns out worth all the three put together. The Bengali story was told me by Pandit Syámá Charan Mukhopádhyáya. See also Liebrecht's Dunlop, p. 291, and note 371. See also Herrtage's English Gesta, p. 127, Tale 33.

[74] A perpetually recurring pun! The word can either mean "oiliness" or "affection."

[75] Cp. what Sganarelle says in Le Mariage Forcé:

"La raison. C'est que je ne me sens point propre pour le mariage, et que je veux imiter mon père et tous ceux de ma race, qui ne se sont jamais voulu marier."

[76] This story bears a certain resemblance to the European stories of grammarians who undertake to educate asses or monkeys. (See Lévêque, Les Mythes et Légendes de l'Inde et de la Perse, p. 320.) La Fontaine's Charlatan is perhaps the best known. This story is found in Prym und Socin's Syrische Märchen, p. 292, where a man undertakes to teach a camel to read.

[77] This story is No. LI in the Avadánas.

[78] See Felix Liebrecht, Orient und Occident, Vol. I, p. 135 on the Avadánas translated from the Chinese by Stanislas Julien, Paris, 1859 where this story is found (No. LXIX.) He compares a story of an Irishman who was hired by a Yarmouth Malster to assist in loading his ship. As the vessel was about to set sail, the Irishman cried out from the quay. "Captain, I lost your shovel overboard, but I cut a big notch on the rail-fence, round stern, just where it went down, so you will find it when you come back." Vol. II, p. 544, note. Liebrecht thinks he has read something similar in the Asteia of Hierokles. See also Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg, Vol. I, p. 349.

[79] See Liebrecht, Zur Volkskunde, pp. 119 and 120, also Benfey's Panchatantra. Vol. I, p. 391, Nachträge II, 543. This is No. CIII. in the Avadánas.

[80] This is No. XLIX in the Avadánas.

[81] This is No. XXXVII in the Avadánas.

[82] In the original the husband is called a "vessel of alms," i. e., "receiver of alms," but the pun cannot be retained in the translation without producing obscurity.

[83] See Benfey's Panchatantra, IIIrd book, page 213, Vol. II. Benfey points out that in the Mahábhárata, Drona's son, one of the few Kauravas that had survived the battle, was lying under a sacred fig-tree, on which crows were sleeping. Then he sees one owl come and kill many of the crows. This suggests to him the idea of attacking the camp of the Pándavas. In the Arabic text the hostile birds are ravens and owls. So in the Greek and the Hebrew translation. John of Capua has "sturni," misunderstanding the Hebrew. (Benfey, Vol. I, 335). Rhys Davids states in his Buddhist Birth Stories (p. 292 note,) that the story of the lasting feud between the crows and the owls is told at length in Játaka, No. 270.

[84] For Pradívin the Petersburg lexicographers would read Prajívin, as in the Panchatantra.

[85] Benfey remarks that this fable was known to Plato; Cratylus, 411, A, (but the passage might refer to some story of Bacchus personating Hercules, as in the Ranæ,) and he concludes that the fable came from Greece to India. He compares Æsop, (Furia, 141, Coraes, 113,) Lucianus, Piscator, 32, Erasmus, "Asinus apud Cumanos," Robert, Fables Inédites, I, 360. (Benfey, Vol. I, p. 463.) I cannot find the fable in Phædrus or Babrius. The skin is that of a tiger in Benfey's translation, and also in Johnson's translation of the Hitopadesa, p. 74 in the original (Johnson's edition). See also Liebrecht, Zur Volkskunde, p. 119. It is No. 189 in Fausböll's edition of the Játakas, and will be found translated in Rhys Davids' Introduction to his Buddhist Birth Stories, p. v.

[86] Benfey compares Grimm's Märchen, Vol. III, 246, where parallels to story No. 171 are given; Thousand and one Nights (Weil, III, 923). In a fable of Æsop's the birds choose a peacock king. (Æsop, Furia, 183, Coraes, 53). (Benfey, Vol. I, p. 347.) See also Liebrecht, Zur Volkskunde, p. 110, Veckenstedt's Wendische Märchen, p. 424, De Gubernatis, Zoological Mythology, Vol. II, p. 206. See also p. 246 for an apologue in which the owl prevents the crow's being made king. See also Rhys Davids' Buddhist Birth Stories, p. 292. See also Brand's Popular Antiquities, Vol. III, pp. 196, 197. The story of the crow dissuading the birds from making the owl king is Játaka, No. 270. In the Kosiya Játaka, No. 226, an army of crows attacks an owl.

[87] Cp. Hitopadesa, 75, Wolff, I, 192; Knatchbull, 223, Symeon Seth, 58, John of Capua, h., 5, b., German translation (Ulm 1483) O., II, Spanish translation, XXXVI, a.; Doni, 36, Anvár-i-Suhaili, 315, Livre des Lumières, 246; Cabinet des Fées, XVII, 437. This fable is evidently of Indian origin. For the deceiving of the elephant with the reflexion of the moon, Benfey compares Disciplina Clericalis XXIV. (Benfey, Vol. I, pp. 348, 349.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 76.

[88] i. e. moon-lake.

[89] Common epithets of the moon. The Hindus find a hare in the moon where we find a "man, his dog, and his bush."

[90] This story is found in Wolff, I, 197, Knatchbull, 226, Symeon Seth, 60, John of Capua, h., 6, b, German translation (Ulm 1483) O., IV, 6, Spanish translation, 36, b, Doni, 38, Anvár-i-Suhaili, 322, Livre des Lumières, 251, Cabinet des Fées, XVII, 442, Baldo Fab. XX, in Edéléstand du Méril, Poesies Inédites, p. 249. Benfey finds three "moments" in the Fable; the first is, the "hypocritical cat"; this conception he considers to be "allgemein menschlich" and compares Furia, 14, Coraes, 152, Furia, 15, Coraes, 6, Furia, 67, Coraes, 28, Robert, Fables Inédites, I, 216; also Mahábhárata V. (II, 283) 5421 and ff., where the cat manages to get herself taken to the river, to die, by the rats and mice, and there eats them. The second moment is the folly of litigiousness: here he compares a passage in Dubois's Panchatantra. The third is the object of contention, the nest, for which he compares Phædrus, I, 21. (Benfey, Vol. I, pp. 350-354). I should compare, for the 1st moment, Phædrus, Lib. II, Fabula, IV, (recognovit Lucianus Mueller) Aquila, Feles et Aper, La Fontaine, VII, 16. See also for the "hypocritical cat" Liebrecht, Zur Volkskunde, p. 121. The cat's tactics are much the same as those of the fox in Reineke Fuchs (Simrock, Deutsche Volksbücher, Vol. I, p. 138.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 54. The story is No. CXXV in the Avadánas. From De Gubernatis, Zoological Mythology, pp. 227-228 it appears that kapinjala means a heath-cock, or a cuckoo. Here the word appears to be used as a proper name. There is a very hypocritical cat in Prym und Socin, Syrische Märchen, p. lx. See especially p. 242, and cp. p. 319.

[91] This is the 3rd story in Benfey's translation of the third book of the Panchatantra. See Johnson's translation of the Hitopadesa, p. 110. Wolff, I. 205, Knatchbull, 233. Symeon Seth, 62, John of Capua, i., 1, b., German translation O., VI, 6, Spanish, XXXVII, a., Doni, 42, Anvár-i-Suhaili, 331, Livre des Lumières, 254, Cabinet des Fées, XVII, 444. Benfey translates a reference to it in Pánini. He shews that there is an imitation of this story in the Gesta Romanorum, 132. In Forlini, Novel VIII, a peasant is persuaded that his kids are capons. Cp. also Straparola, I, 3; Loiseleur Deslongchamps, Essai, 47, 2. Liebrecht's translation of Dunlop, note 356, Lancereau on the Hitopadesa, 252. (Benfey, Vol. I, pp. 355-357.) See also Till Eulenspiegel, c. 66, in Simrock's Deutsche Volksbücher, Vol. X, p. 452. In the XXth tale of the English Gesta Romanorum (Ed. Herrtage) three "lechis" persuade Averoys that he is a "lepre;" and he becomes one from "drede," but is cured by a bath of goat's blood. The 69th tale in Coelho's Contos Populares, Os Dois Mentíroses, bears a strong resemblance to this. One brother confirms the other's lies.

[92] Benfey compares this with the story of Zopyrus. He thinks that the Indians learned the story from the Greeks. See also Avadánas. No. V, Vol. I, p. 31.

[93] Benfey compares Wolff, I, 210, Knatchbull, 237, Symeon Seth, p. 64, John of Capua i., 2, German translation (Ulm., 1483) No. VIII, 6, Spanish translation, XXXVIII, a., Doni, 44, Anvár-i-Suhaili, 336, Livre des Lumières, 259, Cabinet des Fées, XVII, 449. (Benfey's Panchatantra, Vol. I, p. 366.) See also La Fontaine, IX, p. 15.

[94] Dr. Kern suggests vyatíta-pushpa-kálatvád. The Sanskrit College MS. has the reading of Dr. Brockhaus's text.

[95] Cp. Wolff, I, 212, Knatchbull, 238, Symeon Seth, p. 64, John of Capua i., 2, b., German translation (Ulm, 1483) P., I, b., Spanish translation, XXXVIII, a., Doni, 45, Anvár-i-Suhaili, 338, Livre des Lumières, 261, Cabinet des Fées, XVII, 451. (Benfey, Vol. I, p. 368.)

[96] See Chapter VII of this work.

[97] Benfey compares the Arabic version, Wolff, I, 214, Knatchbull, 240, Symeon Seth, 65, John of Capua i., 3, b., German translation (Ulm, 1483), P., II. b., Spanish translation, XXXVIII, b., Doni, 47, Anvár-i-Suhaili, 340, Livre des Lumières, 264; Cabinet des Fées, XVII, 453, cp. also Hitopadesa, (Johnson's translation, p. 78). (Benfey, Vol. I, p. 371.)

[98] This story is found in the Arabic version, Wolff, I, 219, Knatchbull, 243, Symeon Seth, 68, John of Capua, i., 4, b., German translation (Ulm, 1483) P. IV, b., Spanish translation, XXXIX, a., Doni, 50, Anvár-i-Suhaili, 355, Livre des Lumières, 279, Cabinet des Fées, XVII, 466, La Fontaine, IX, 7, Polier, Mythologie des Indes, II, 571, Hitopadesa, (similar in some respects) Johnson, p. 108, Mahábhárata, XII, (III, 515) v. 4254 and ff. Benfey compares also the story of the cat which was changed into a virgin, Babrius, 32. It is said to be found in Strattis (400 B. C.) (Benfey, Vol. I, pp. 373 and ff.) See also De Gubernatis, Zoological Mythology, Vol. II, p. 65. This bears a strong resemblance to A Formiga e a Neve, No. II, in Coelho's Contos Portuguezes.

[99] This reminds one of Babrius, Fabula LXXII.

[100] I follow the Sanskrit College MS. which reads bhajámi not bhanjámi.

[101] See Liebrecht's notes on the Avadánas, translated by Stanislas Julien, on page 110 of his "Zur Volkskunde." He adduces an English popular superstition. "The country people to their sorrow know the Cornish chough, called Pyrrhocorax, to be not only a thief, but an incendiary, and privately to set houses on fire as well as rob them of what they find profitable. It is very apt to catch up lighted sticks, so there are instances of houses being set on fire by its means." So a parrot sets a house on fire in a story by Arnauld of Carcassès (Liebrecht's translation of Dunlop's History of Fiction, p. 203.) Benfey thinks that this idea originally came from Greece (Panchatantra, Vol. I, p. 383.) Cp. also Pliny's account of the "incendiaria avis in Kuhn's Herabkunft des Feuers, p. 31.

[102] This story is found in Wolff, I, 226, Knatchbull, 250, Symeon Seth, 70, John of Capua, i., 6, German translation (Ulm, 1483) Q. I, Spanish translation, XL, b., Anvár-i-Suhaili, 364, Livre des Lumières, 283, Cabinet des Fées, XIII, 467, Hitopadesa, Johnson's translation, p. 112. Benfey compares the western fable of the sick lion. This fable is told in the Kathá Sarit Ságara, X, 63, sl. 126, and ff., and will be found further on. (Benfey, Vol. I, p. 384.)

[103] This is No. XVII in the Avadánas. Cp. Grohmann, Sagen aus Böhmen, p. 35.

[104] i. e. sweet, salt, acid, astringent, bitter, and pungent.

[105] This is No. XLVI in the Avadánas.

[106] Naukaha should be no doubt 'anokaha on Dr. Brockhaus's system.

[107] This is No. CIV in the Avadánas.

[108] This is No. LXVI in the Avadánas.

[109] Cp. the 37th story in Sicilianische Märchen, part I. p. 249. Giufá's mother wished to go to the mass and she said to him "Giufá, if you go out, draw the door to after you." (Ziehe die Thür hinter dir zu.) Instead of shutting the door, Giufá took it off its hinges and carried it to his mother in the church. See Dr. Köhler's notes on the story.

[110] For the superstition of water-spirits see Tylor's Primitive Culture, p. 191, and ff.

[111] Does this throw any light upon the expression in Swift's Polite Conversation, "She is as like her husband as if she were spit out of his mouth." (Liebrecht, Volkskunde, p. 495.)

[112] The fact of this incident being found in the Arabian Nights is mentioned by Wilson (Collected Works, Vol. IV, p. 146.) See Lane's Arabian Nights, Vol. I, p. 9. Lévêque (Les Mythes et les Légendes de l' Inde et de la Perse, p. 543) shews that Ariosto borrowed from the Arabian Nights.

[113] I follow the Sanskrit College MS. which reads rakshatyubhayalokatah.

[114] This is the beginning of the fourth book of the Panchatantra. Benfey does not seem to have been aware that it was to be found in Somadeva's work. It is also found, with the substitution of a boar for the porpoise, in the Sindibad-namah and thence found its way into the Seven Wise Masters, and other European collections. (Benfey's Panchatantra, Vol. I, p. 420.) See also Liebrecht, Zur Volkskunde, pp. 122, 123. For the version of the Seven Wise Masters see Simrock's Deutsche Volksbücher, Vol. XII, p. 139. It is also found in the Mahávastu Avadána, p. 138 of the Buddhist Literature of Nepal by Dr. Rajendra Lál Mitra, Rai Bahadúr. (I have been favoured with a sight of this work, while it is passing through the press.) The wife of the kumbhíla in the Varanindajátaka (57 in Fausböll's edition) has a longing for a monkey's heart. The original is, no doubt, the Sumsumára Játaka in Fausböll, Vol. II, p. 158. See also Mélusine, p. 179, where the story is quoted from Thorburn's Bannu or our Afghan Frontier.

[115] The Sanskrit College MS. reads cákshipan where Brockhaus reads ca kshipan.

[116] In Bernhard Schmidt's Griechische Märchen, No. 5, the Lamnissa pretends that she is ill and can only be cured by eating a gold fish into which a bone of her rival had been turned. Perhaps we ought to read sádyá for sádhyá in sl. 108.

[117] For stories of external hearts see Ralston's Russian Folk-Tales, pp. 109-115, and the notes to Miss Stokes's XIth Tale.

[118] Benfey does not seem to have been aware of the existence of this story in Somadeva's work. It is found in the Sanskrit texts of the Panchatantra (being the 2nd of the fourth book in Benfey's translation) in the Arabic version, (Knatchbull, 264, Wolff I, 242,) Symeon Seth, 75, John of Capua, k., 2, b., German translation (Ulm 1483) Q., VII, Spanish translation, XLIV, a, Doni, 61, Anvár-i-Suhaili, 393, Cabinet des Fées, XVIII, 26; Baldo fab. XIII, in Edéléstand du Méril, p. 333; Benfey considers it to be founded on Babrius, 95. There the fox only eats the heart. Indeed there is no point in the remark that if he had ears he would not have come again. The animal is a stag in Babrius. It is deceived by an appeal to its ambition. In the Gesta Romanorum the animal is a boar, which returns to the garden of Trajan, after losing successively its two ears and tail. (Benfey's Panchatantra, Vol. I, p. 430 and ff.) See also Weber's article in Indische Studien, Vol. III, p. 338. He considers that the fable came to India from Greece. Cp. also De Gubernatis, Zoological Mythology, Vol. I, p. 377. An ass is deceived in the same way in Prym und Socin, Syrische Märchen, p. 279. In Waldau's Böhmische Märchen, p. 92, one of the boys proposes to say that the Glücksvogel had no heart. Rutherford in the Introduction to his edition of Babrius, p. xxvii, considers that the fable is alluded to by Solon in the following words:

hymeôs d' heis men hekastos alôpekos ichnesi bainei
sympasin d' hymin chouros enesti noos·
es gar glôssan horate kai eis epos aiolon andros,
eis ergon d' ouden gignomenon blepete.

But all turns upon the interpretation of the first line, which Schneidewin renders "Singuli sapitis, cuncti desipitis."

[119] I have followed the Sanskrit College MS. in reading nirbádhasukham.

[120] For parallels to this story compare Liebrecht, Zur Volkskunde, p. 33, where he treats of the Avadánas, and the Japanese story in the Nachträge. In this a gentleman who had much enjoyed the smell of fried eels, pays for them by exhibiting his money to the owner of the cook-shop. See also p 112 of the same work. M. Lévêque shews that Rabelais' story of Le Facquin et le Rostisseur exactly resembles this as told in the Avadánas. He thinks that La Fontaine in his fable of L'Huître et les Plaideurs is indebted to the story as told in Rabelais: (Les Mythes et les Légendes de l'Inde, pp. 547, 548.) A similar idea is found in the Hermotimus of Lucian, chapters 80 and 81. A philosopher is indignant with his pupil on account of his fees being eleven days in arrear. The uncle of the young man, who is standing by, being a rude and uncultured person, says to the philosopher--"My good man, pray let us hear no more complaints about the great injustice with which you conceive yourself to have been treated, for all it amounts to is, that we have bought words from you, and have up to the present time paid you in the same coin." See also Rohde, Der Griechische Roman, p. 370 (note). Gosson in his School of Abuse, Arber's Reprint, pp. 68-69, tells the story of Dionysius.

[121] There is a certain resemblance between this story and a joke in Philogelos, p. 16. (Ed. Eberhard, Berlin, 1869.) Scholasticus tells his boots not to creak, or he will break their legs.

[122] This corresponds to the 14th story in the 5th book of the Panchatantra, Benfey, Vol. II, p. 360. At any rate the leading idea is the same. See Benfey, Vol. I, p. 537. It has a certain resemblance to the fable of Menenius. There is a snake in Bengal with a knob at the end of his tail. Probably this gave rise to the legend of the double-headed serpent. Sir Thomas Browne devotes to the Amphisbæna