Chapter XV: of the third book of his Vulgar Errors, and craves leave to

"doubt of this double-headed serpent," until he has "the advantage to behold, or iterated ocular testimony." See also Liebrecht, Zur Volkskunde, p. 120, where he treats of the Avadánas. The story is identical with that in our text. M. Lévêque shews that this story, as found in the Avadánas, forms the basis of one of La Fontaine's fables, VII, 17. La Fontaine took it from Plutarch's life of Agis.

[123] This story is No. LIX in Sir G. Cornewall Lewis's edition of the Fables of Babrius, Part II. The only difference is that the tail, when in difficulties, entreats the head to deliver it.

[124] I read hanum, the conjecture of Dr. Kern.

[125] This story appears to have been known to Lucian. In his Demonax (28) he compares two unskilful disputants to a couple, one of whom is milking a goat, the other holding a sieve. So Aristophanes speaks of onou pokai and ornithôn gala. It must be admitted that some critics doubt Lucian's authorship of the Demonax. Professor Aufrecht in his Beiträge zur Kenntniss Indischer Dichter quotes a Strophe of Amarasinha in which the following line occurs,

Dugdhá seyam achetanena jaratí dugdhásayát súkarí. Professor Aufrecht proposes to read gardabhí for súkarí.

[126] Benfey does not appear to have been aware that this story was to be found in Somadeva's work. It is found in his Panchatantra, Vol. II, p. 326. He refers to Wolff, II, 1; Knatchbull, 268; Symeon Seth, 76; John of Capua, k., 4; German translation, (Ulm, 1483) R., 2; Spanish translation, XLV. a; Doni, 66; Anvár-i-Suhaili, 404; Cabinet des Fées, XVIII, 22; Baldo fab. XVI, (in Edéléstand du Méril p. 240). Hitopadesa, IV, 13, (Johnson's translation, page 116.) In Sandabar and Syntipas the animal is a dog. It appears that the word dog was also used in the Hebrew translation. John of Capua has canis for ichneumon in another passage, so perhaps he has it here. Benfey traces the story in Calumnia Novercalis C., 1; Historia Septem Sapientum, Bl. n.; Romans des Sept Sages, 1139; Dyocletian, Einleitung, 1212; Grässe, Gesta Romanorum II, 176; Keller, Romans, CLXXVIII; Le Grand d' Aussy, 1779, II, 303; Grimm's Märchen, 48. (Benfey, Vol. I, pp. 479-483.) To Englishmen the story suggests Llewellyn's faithful hound Gelert, from which the parish of Bethgelert in North Wales is named. This legend has been versified by the Hon'ble William Robert Spencer. It is found in the English Gesta, (see Bohn's Gesta Romanorum, introduction, page xliii. It is No. XXVI, in Herrtage's Edition.) The story (as found in the Seven Wise Masters) is admirably told in Simrock's Deutsche Volksbücher, Vol. XII, p. 135. See also Baring Gould's Curious Myths of the Middle Ages, 1st Series, p. 126.

[127] Here, as Wilson remarked, (Collected Works, Vol. IV, p. 149) we have the story of Rhampsinitus, Herodotus, II, 121. Dr. Rost compares Keller, Dyocletianus Leben, p. 55, Keller Li Romans des Sept Sages, p. cxciii, Liebrecht's translation of Dunlop's History of Fiction, pp. 197 and 264. Cp. also Sagas from the Far East, Tale XII; see also Dr. R. Köhler in Orient und Occident, Vol. II, p. 303. He gives many parallels to Campbell's Gaelic Story of "the Shifty lad," No. XVIII, d., Vol. I, p. 331, but is apparently not aware of the striking resemblance between the Gaelic story and that in the text. Whisky does in the Highland story the work of Dhattúra. See also Cox's Mythology of the Aryan Nations, I, p. 111 and ff. and Liebrecht, Zur Volkskunde, p. 34. A similar stratagem is described in Grössler's Sagen aus der Grafschaft Mansfeld, p. 219.

[128] Of course Karpara is the Sanskrit for pot. In fact the two friends' names might be represented in English by Pitcher and Pott. In modern Hindu funerals boiled rice is given to the dead. So I am informed by my friend Pandit Syámá Charan Mukhopádhyáya, to whom I am indebted for many kind hints.

[129] I read áhritendhanah. The Sanskrit College MS. seems to me to give hritendhana.

[130] So Frau Claradis in "Die Heimonskinder" advises her husband not to trust her father (Simrock's Deutsche Volksbücher, Vol. II, p. 131.)

[131] The Sanskrit College MS. has mama for the mayá of Dr. Brockhaus.

[132] Mr. Gough has kindly pointed out to me a passage in the Sarvadarsana Sangraha which explains this. The following is Mr. Gough's translation of the passage; "We must consider this teaching as regards the four points of view. These are that

(1) Everything is momentary and momentary only:
(2) Everything is pain and pain only:
(3) Everything is individual and individual only:
(4) Everything is baseless and baseless only."

[133] This story is identical with the 5th in the 4th book of the Panchatantra in Benfey's translation, which he considers Buddhistic, and with which he compares the story of the Bhilla in chapter 61 of this work. He compares the story of Dhúminí in the Dasakumára Charita, page 150, Wilson's edition, which resembles this story more nearly even than the form in the Panchatantra. Also a story in Ardschi Bordschi, translated by himself in Ausland 1858, No. 36, pages 845, 846. (It will be found on page 305 of Sagas from the Far East.) He quotes a saying of Buddha from Spence Hardy's Eastern Monachism, page 166, cp. Köppen, Religion des Buddha, p. 374. This story is also found in the Forty Vazírs, a collection of Persian tales, (Behrnauer's translation, Leipzig, 1851, page 325.) It is also found in the Gesta Romanorum, c. 56. (But the resemblance is not very striking.) Cp. also Grimm's Kinder- und Hausmärchen, No. 16. (Benfey's Panchatantra, Vol. I, pp. 436 and ff.) This story is simply the Cullapadumajátaka, No. 193 in Fausböll's edition. See also Ralston's Tibetan Tales, Introduction, pp. lxi-lxiii.

[134] In La Fontaine's Fables X, 14, a man gains a kingdom by carrying an elephant.

[135] In the story of Satyamanjarí, a tale extracted by Professor Nilmani Mookerjee from the Kathá Kosa, a collection of Jaina stories, the heroine carries her leprous husband on her back.

[136] This story is found, with the substitution of a man for a woman, on p. 128 of Benfey's Panchatantra, Vol. 11; he tells us that it is also found in the 17th chapter of Silvestre de Sacy's Kalila o Dimna (Wolff's Translation II, 99; Knatchbull, 346,) in the 11th section of Symeon Seth's Greek version, 14th chapter of John of Capua; German translation Ulm, 1483 Y., 5; Anvár-i-Suhaili, p. 596 Cabinet des Fées, XVIII, 189. It is imitated by Baldo, 18th fable, (Poesics Inédites du Moyen Age by Edéléstand du Méril, p. 244.) Benfey pronounces it Buddhistic in origin, though apparently not acquainted with its form in the Kathá Sarit Ságara. Cp. Rasaváhini, chap. 3. (Spiegel's Anecdota Paliea). It is also found in the Karma Sataka. Cp. also Matthæus Paris, Hist. Maj. London, 1571, pp. 240-242, where it is told of Richard Coeur de Lion; Gesta Romanorum, c. 119; Gower, Confessio Amantis,