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

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