[18] For the conception of the sun as an eye see Kuhn, Die Herabkunft des Feuers und des Gottertranks, 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 cla.s.sical poetry, see Ovid, Met. IV, 228, Ar. Nub. 286, Soph. Tr. 101.

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

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

anthropos ornis astathmetos, petomenos atekmartos, ouden oudepot' en tauto menon

[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, sashpan.

[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 subst.i.tuted 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, Anvar-i-Suhaili, Livre des Lumieres, p. 61, Cabinet des Fees, 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 Kalila and Dimna Benfey refers us to Knatchbull's translation, p. 88, for that of the Anvar-i-Suhaili to Eastwick's translation, p. 86. Benfey considers a fable of aesop, 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 Volksbucher, 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 appet.i.te for other food, and for a hen in the Anvar-i-Suhaili, 99. The fable is also found in Livre des Lumieres, p. 72, Cabinet des Fees, 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. mudhabuddih prabhur nyayam ukshnanenadya 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, Anvar-i-Suhaili, 117, Livre des Lumieres, 92, Cabinet des Fees, 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 Alcaeus appears to have been acquainted with a similar Greek fable, (aesopus, 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 subst.i.tute Johnson's translation of the Hitopadesa for Max Mueller's. The story is found in Rhys Davids' translation of the Jatakas, (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, Anvar-i-Suhaili, 124, Livre des Lumieres, 99, Cabinet des Fees, XVII, 236, Baldo 4th Fable, Livre des Merveilles (in Edelestand du Meril, Poesies Inedites, 234), also Sukasaptati, 31. Benfey considers it to be Buddhistic in origin, referring to Memoires sur les contrees occidentales traduits du Sanscrit par Hiouen Thsang et du Chinois par Stan. Julien I, 361, Koppen, 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 matva tatratigarjitam 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, Anvar-i-Suhaili, 153, Livre des Lumieres, 118, Cabinet des Fees, 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 Bohtlingk 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 Bohmische Marchen, 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 pa.s.sage from John of Capua's version, "Dicitur autem, melior omnium regum est qui aquilae similatur in cujus circuitu sunt cadavera, pejor vero omnium est qui similatur cadaveri in cujus circuitu sunt aquilae." 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 aesop, 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, Anvar-i-Suhaili, 159, Livre des Lumieres, 124, Cabinet des Fees, XVII, 309. (Benfey's Panchatantra, Vol. I, pp. 239, 240). See also Weber, Indische Studien, III, 339. This story is found in the Avadanas 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 Jataka; 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 Mahabharata, 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, Anvar-i-Suhaili, 130, Livre des Lumieres, 105, Cabinet des Fees, XVII, 250. (Benfey, Vol. I, pp. 241 and 242)

[39] For the story of the pair of t.i.ttibha 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, Anvar-i-Suhaili, 158, Livre des Lumieres, 123, Cabinet des Fees, 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, Anvar-i-Suhaili, 170; Cabinet des Fees, XVII, 329. Symeon Seth has for the firefly lithon stilbonta: the Turkish version in the Cabinet des Fees "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, Anvar-i-Suhaili, 172, Livre des Lumieres, 129, Cabinet des Fees, XVII, 333, Baldo, Fab. XIX, in Edelestand du Meril. 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 Anvar-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 Bhutia School, Darjiling, Babu Sarat Chandra Das.

[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, Anvar-i-Suhaili, p. 116, Livre des Lumieres, 91, Cabinet des Fees, 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 Phaedrus, 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, Anvar-i-Suhaili, 187, Livre des Lumieres, 135, Cabinet des Fees, XVII, 353, Robert, Fables inedites, II, 193-196. (Benfey, I, 283). It is the 1st of the IXth Book of La Fontaine's Fables, Le depositaire infidele.

This is the 218th Jataka. A gamavasi deposits ploughshares with a nagaravasi who sells them and buys musikavaccam. "Phala te musike hi khadita ti musikavaccam da.s.sesi." The rest much as in our tale. A kulalo is said to have carried off the son. (Fausboll, 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 Marchen, 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 Marchen vom sprechenden Bauche, Kaden's Unter den Olivenbaumen, pp. 83, 84.

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

[48] This is No. 67 in Stanislas Julien's translation of the Avadanas. 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 Avadanas.

[50] Cp. The Two n.o.ble 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 Avadanas.

[52] This is No. 71 in the Avadanas.

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

[54] The reading of the Sanskrit College MS. is adritanoparenate, but probably the reading is adrita 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 Avadanas.

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

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

[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 Mahabharata, V (II, 180) v. 2455 and ff., also Baldo Fab. X, in Edelestand du Meril, Poesies Inedites, 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 Jatakas, which has just reached India, pp. 296-298.