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,

## 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,