Skip to main content

Full text of "Modern Indian folklore and its relation to literature. Part I: The Pañcatantra in modern Indian folklore .."

See other formats 


1  X 


|'if''ari, 


"'""■i^^.*^" 


r)"r% 


^t?a 


mtm 


^'^rrn^^' 


^iiiklMM 


i^ODERU  IKDIAH  FOLKLORE  AND  ITS  RELATION  TO  LITERATURE. 

Part  I: 

THE  PANCATANTRA  IN  MODERN  INDIAN  FOLKLORE. 


A  DISSERTATION 
Submitted  to  the  Board  of  University  Studies 
of  the 
Johns  Hoplcins  University 
in  conformity  with  the 
RE^iUIREiiENTS  FOR  THE  DEGREE 
OF  DOCTOR  OF  PHOLOSOPHY 

by 

W.  NORMA.N  BROWN 


Baltimore,  19] 6. 


n*^,  41^ 


TABLE  OF  CONTENTS. 

Chapter  I.  Relation  between  modern  Indian  fol>:lore  and  literature. 
Sec.  1.  Synopsis  of  history  of  Indian  folklore. 
Sec.  2.  Genuineness  and  falsity  of  folklore  character  of 

stories  published. 
Sec.  5.  Parts  of  India  "best  reported. 
Sec.  4.  Value  of  folk  stories. 
Sec.  ,5.  Borrowing  by  folklore  from  literature. 
Sec.  6.  Examples  of  folk  stories  borrowed  from  literature 

(1)  The  Llagic  Lamp. 

(2)  The  Camel's  Neck. 

(3)  The  Son  and  the  Mother. 

Sec.  7.  Extent  of  borrowing  from  various  ixtxtx  literatures. 
Chapter  II.  Pancatantra  stories  represented  in  Indian  folklore. 

Sec.  8.  Extent  of  folklore  literature  surveyed  in  this  work. 
Sec.  9.  Examples  of  Pancatantra  stories  borrowed  bj  the 

folklore  from  literature. 
Sec.  10.  Suifimary  of  results  of  this  paper. 
Sec.  11.  Note  on  the  method  used  in  studying  the  stories. 
Sec.  12.  List  of  the  folk  stories  treated  in  this  paper,  and 
the  status  of  each  story. 
Chapter  III.  Discussi^ion  of  folk  stories  under  their  literary  titles 
Sec.  15.  Order  of  stories  adopted  in  this  paper. 
Sec.  I4.  The  Lion  and  the  Bull  (Frame  story  of  Sar.  I,  etc.). 
Sec.  15.  Unchaste  Weaver's  Wife  (Sar.^'Sc,  etc.). 
Sec.  16.  Crows  and  Snake  (Sar.  '4,  etc.). 
Sec,  la.  Heron  and  Crab  (Sar.  I,  5,  etc.). 
Sec.  18.  Lion  and  Hare  (Sar.  I,  6,  etc.). 


Sec.  19.  Grateful  Animals  and  Ungrateful  Man  (Purnabhadra  I,  9) 

Sec.  20.  Louse  and  Jlea  (Sar.  I,  7,  etc.). 

Sec.  21.  Blue  Jackal  (Sar.  I,  8,  etc.). 

Sec.  22.  Strandbird  and  Sea  (Sar.  I,  10,  etc.  ). 

Sec.  25.  Hamsas  And  Tortoise  (Sar.  I,  11,  etc.). 

Sec.  24.  Three  ffish  (Bar.  I,  12,  etc.). 

Sec.  25.  Sparrow  and  Elephant   (Textus  Simplicior  I,  15). 

Sec.  26.  Ape  and  Officious  Bird  (Textus  Simplicior  I,  18  and 

IV,  11). 
Sec.  27.  Dustabuddhi  and  Ahuddhi  (Sar.  I,  15,  etc.). 
Sec.  28.  Cranes  and  Mongoose  (Sar.  I,  16,  etc.). 
Sec.  29.  Iron-sating  Mice  (Sar.  I,  17,  etc.). 
Sec.  30.  Crow,  Rat,  Tortoise,  and  Deer  (Frane  stiey  of  Sar.  II, 

etc.). 
Sec.  51.  Too  greedy  Jackal  (Sar.  II,  5,  etc.). 

Sec.  52.  War  of  Croww  and  Owls  (Frame  story  of  Sar.  Ill,  etc.). 
Sec.  55.  Ass  in  Lion's  Skin  (Sar.  Ill,  1,  etc.). 
Sec.  54.  Elephants  and  Hares  (Sar.  Ill,  5,  etc.). 
Sec.  55.  Brahman,  Goat,  and  Rogues  (Sar.  Ill,  5,  etc.). 
Sec.  56.  Pious  Doves  (Purnabhadra  III,  8). 
Sec.  57.  King  9ivi  (Sar.  Ill,  7,  etc.). 

Sec.  58.  Prince  with  Snake  in  his  Body  (Purnabhadra  III,  11). 
Sec.  59.  Mouse-maiden  will  wed  Mouse  (Sar.  Ill,  9,  etc.). 
Sec.  40.  Speaking  Hole  (Sar.c^   III,  11,  etc.). 
Sec.  41.  Butter-blindei  Brahman  (Purnabhadra  III,  17). 
Sec.  42.  Wise  Hamsa  and  Birdcatcher  (Sar.s   III,  15). 
Sec.  45.  Ape  and  Crocodile  (Frame  story  of  Sar.  IV,  etc.). 
Sec.  44.  Ass  without  Heart  and  Ears  (Sar.  IV,  2,  etc.). 


Sec.  45.  Woman  and  Jackal  (Textus  Simplicior  IV,  10). 

Sec.  46.  Wily  Jackal  (Textus  Simplicior  IV,  12,  13,  or  15). 

SeCjt__47.  Brahman  and  i^ongoose  (Frame  story  of  Sar.  V;  Textus 
Simplicior  V,  l) . 

Sec.  48.  Father  of  Somacarman  (Sar.  V,  1,  etc.). 

Sec.  49.  Four  Treasure-seekers  (Textus  Simplicior  V,  2). 
Sec.j_^^  Hundred-wit,  Thousand-wit,  and  Single-wit  (Textus 

Simplicior  V,  4) . 
Sec.  51.  Ass  as  Singer  (Textus  Simplicior  V,  5). 
Sec.  52.  Crab  as  Lifesaver  (Textus  Simplicior  V,  15). 
Sec.  55.  Deer,  Jackal,  and  Crow  (Hitopade^a  I,  2). 
Sec.  54.  Ass,  Dog,  and  Master  (Hitopadeya  II,  2). 
Sec.  55.  Lion,  Mouse,  and  Cat  (Hitopadeya  II,  5). 
Sec^;.^.  Harnsa,  Traveller,  and  Crow  (Hitopaiepa  III,  4a). 
Sec.  57.  Rajput  and  King  (Hitopadefa  III,  7). 


In  1868  Lies   i'rerslo  "Oli  Deccan  Days"  appeared.  This  was  the 
first  collection  of  stories  orally  current  amonp;  the  people  of 
In-iia  ever  presented  to  t>  e  West.  T  rree  years  later  Mr.  Thomas 
Steele  i^cludel  in  the  appendix  to  his  translation  of  the  "Kusa 
Jatakaya"  fourteen  short  household  tales  from  Ceylon.  Tae   same  year 
kr,   G.  H.  Dainant  bean  to  publish  his  stories  from  Benf>;al  in  t>ie 
Indian  Antiquary.  These  continued  to  appear  until  1880.  At  ti  e  same 
tii.ie  other  people  reportei  stories  in  this  periodical.  The  next 
book  00  be  presented  levoted  exclusively  to  Indian  folV  storie? 
was  Liss  CtoVee's  "Indian  i^'airy  Tales','  1880.  Aft^r  tViat  came  Lir. 
L.  B.  Day's  "i'olV- Tales  of  Benp-al"  in  1883,  ani  the  same  year 
Caf»tain  (now  Lieutenant-Co]  onel)  Temple  issuei  the  first  nui;.ber  of 
his  "Legends  of  the  Panjab."  The  next  year  he  and  Lrs.  F.  A.  Steel 
together  sent  out  "V/ide-awake  Stories",  nost  of  the  tales  in  which 
1-iad  previously  appeared  in  t>ie  Indian  Antiquary.  This  boo'^  ^ass^nsijr 
epoch  jBaJfe4^4f  in  the  history  of  the  study  of  Iniian  foiviore,  for 
in  aidition  to  a  nixtnber  of  cood  stories  it  wtainei  a  classified 
list  of  most  of  the  incidents  in  all  but  one  of  the  previously 
published  collections  of  oral  tales.  Since  that  time  the  pulication 
of  Indian  folk  stories  has  gone  on  fairly  regularly,  and  a  little 
less  than  two  years  ago  there  appeared  the  last  volume  of  Mr.  H. 
■Pilarker's  three  volume  collection  of  "Village  Folk-Tales  of  Ceylon", 
tVie  most  important  work  jtet  published  in  this  field. 

V/c  have  now  in  printei  form  accessible  to  Occidental  readers, 
in  round  numbers,  2000  stories  f^om  India  and  the  adjacent  EasntxzA 
countries  of  Ceylon,  Tibet,  Burma,  ani  the  L^alay  Peninsula.  These 
run  the  gamut  of  folklore  types.  They  include  place  ani  >iero 
leeendB,  myths  of  local  divinities,  fables,  drolls,  inarchen  of  all 
sorts,  cmjiulative  -s^tow,  and  ballads.  Although  the  folk  story       ^ 


material  is  not  yet  half  reportci,  the  number  of  tales  that  we 
have  is  sufficient  to  afford  us  a  firm  worVinr  "basis  for  studying 
the  field  of  Indian  folHore.  The  representation  we  have  is  aver- 
age and  typical,  if  not  complete. 
Ss-c.iof  these  t  2000  stories  not  all  are  to  be  accredited  as  genuine. 
By  aloose  interpretation  of  the  word,  Indian  "foll^lore"  has  been 
made  to  include  a  nuirxber  of  stories  translated  directly  from  liter- 
ary texts.  TVie  worst  offenders  in  this  respect  nre  natives  of  the 
country.  Pandit  S.  M.  Katesa  Sastri,  for  example,  has  forty-five 

stories  in  his  collection.  One  of  these,  v/hich  appears  as  Jlo.  13 

masquerading  as  fol>flore, 
in  "Tales  of  the  Sun",, is  a  translation  of  the  Alakesa  Katha,  a 
A 

sixteenth  century  Tamil  romance,  3tx«  published  by  him  in  t-wo  other 

1 

places  as  a  piece  of  literature.  Others  of  his  collections  also 

which  are  issued  as  oral  tales  are  not  such  at  all,  for  instance 

Just  how  niany  of  his  stories  are  of  this  character  I^-^^T, 
No.  3,  "The  Soothsayer's  Son.'V^kr.  G.  R,  Subramiah  Pantalu  is  acHstk*  3'** 

another  who  has  committed  this  offense.  As  story  i$   41  of  his  collec 

"Folklore  of  the  Telegus" , 
tion.he  has  printed  a  translation  of  tlie  entire  second  book  of  the 

Hitopadepa  in  some  Telegu  version,  while  others  of  his  txles  are 

also  taken  over  bodily  from  the  literature.  The  only  European  to 

do  this  sort  of  thing  is  ur,   A.  //ood.  He  publishes  as  tVie  second 

part  of  his  "In  and  Out  of  Chanda"  five  stories  which  are  called 

"ol  valuable  contribution  to  our  knowledge  of  Indian  folklore." 

if'our  of  these  are  probably  translations  af  from  tVie  Hindi  "Tota 

Kahani;"  they  are  at  least  good  paraphrases  of  stories  in  the 

Persian  "Tutinameh."  The  ot>ier  is  a  translation  of  the  story  of 

fankacuda  and  JimutavaViana  as  it  occurs  in  the  "Vetalaj^ncavimpati," 

taken  in  all  likelihood  from  some  Hindi  version.  Nearly  all  of  the 

rest  of  these  2000  tales, axx  though,  are  authentic  as  folklore. 


-g;,^,.^^.,^  ^  <£.a:^Xsl^-^^ 


y(r^ , 


s'-ij. 


't^  As  is  natural,  some  sections  oT  the  country  have  been  "better  re- 
ported than  others.  Among  these  Ceylon  and  the  oantal  Parcanas 
stand  out,  while  tVie  Panjab  is  close  behind  them.  I.r.  Parker's 
work  alone  would  be  sufficient  to  place  Ceylon  at  the  head  in 
point  of  niixnber  if  stories  reported;  but  besides  its  263  tales 
many  others  have  been  published,  so  that  ve  Viave  all  told  about 
310  specimens  from  there.  The  Santalis  come  next  v/ith  about  230, 
of  which  185  are  contains i  in  l.r,   C.  H.  Bompas's   "Folklore  of  the, 
Saoial_£argaiia£ . "  The  Panjab  is  represented  by  approximately  260. 
s  '  -i  These  stories  are  of  interest  both  intrinsically  and  on  account 
of  the  relation  they  bear  to  the  rt'■r^  L  u'f  Indian  fiction.  As  thej' 
stand  they  are  good  reading  and  are  well  worth  being  printed  liiere- 
ly  for  the  amusement  they  afford  their  readers.  They  have,  however, 
a  deeper  interest  than  entertainment.  To  the  anthropologist  they 
offer  a  wealth  of  niaterial  bearing  upon  the  customs,  beliefs,  and 
superstitions  of  the  people,  or  peoples,  of  India,  There  are  ex- 
emplified in  them  many  popular  practises  and  habits  which  would 
otherwise  be  inaccessible  to  us.  The  idea  of  the  "life  index,"  or 
separable  soul,  for  instance,  of  which  Professor  Eloomfield  has 
made  a  paper,  is  extremely  scarce  ir  t>ie  literature  of  India,  ap- 
pearing t>iere,  s4  far  as  we  at  Jolms  Hopkins  can  find,  only  once 
and  then  in  none  too  clear  a  form;  but  in  the  folklore  it  occurs 
indefinitely.  Other  such  illustrations  might  be  adduced  in  great 
number  to  show  the  value  of  these  collections  to  students  of  folk 
practises. 

Sa^.  ^,    It  is  the  philological  aspect  of  there  tales,  thougVi,  that  is 

of  the  most  compelling  interest.  Ui—uM-Jrrs¥SL.   As  a  collection  of  fic- 
tion they  provide  an  enormous  field  for  investigation,  and  are  en- 
titled to  attention  purely  for  themselves.  But  it  is  when  they  n.re 
studied  in  connection  with  the  vast  amount  of  literary  fiction  of 


Hindustan  fliat  they  asaurcie  fheir  most  significant  character. There 
is  a  fealing  apparently  awong  folklorists  that  the  oral  fiction  of 
a  people  has  its  existence  separate  from  their  literary  fiction; 
or,  if  the  t^fo  \o   have  any  connection,  that  the  literature  "borrows 
froa  the  folklore,  except  in  a  fe-^  isolated  cases.  Now,  -/vhatever 
may  "be  the  true  condition  of  affairs  among  the  European  peoples 
or  any  other  peoples  whose  folklore  has  received  a  large  amount  of 
attention  from  students,  this  prejudice  does  not  hold  good  in  re- 
spect to  the  literary,  although  perhaps  illiterate,  people  of 
India.  It  is  prohahly  true  that  .nost  stories  have  their  ultimate 
origin  in  the  remote  past  among  the  folk;  hut  in  the  later  history 
of  the  Hindus, who  l-iave  what  is  in  some  respects  the  most  >tighly 
developed  fiction  literature  in  the  world,  the  reverse  becoraes  the 
rule.  Modern  Indian  folklore  is  more  t>ian  half  composed  of  stories 
which  in  their  present  oral  form  have  their  source  in  literary 
protoytpes,  not  in  an  uninterrupted  oral  tradition.  Thia  statement 
is  not  a  mere  impression,  hut  is  one  tViat  has  been  reached  through 
careful  investigation.  A  few  examples  will  serve  to  prove  it. 
qiu..60i    -py^g  first  tale  in  L.r.  Alexander  Caxaphell's   "Sarvtal  ?olk  Tales" 
is  called  "The  liagic  Lamp."*  Briefly  it  is  as  follows:  In  the  capi- 
tal of  a  certain  iaja  livel  a  poor  widow  v/ith  an  o«ly  son.  One  day 
a  merchant  caijie  from  a  far  country,  claimin?s  to  be  the  widow's 
brother-in-law.  After  staying  with  her  sonie  da^s,  he  went  away 
with  the  son  to  look  for  golden  flowers.  They  travelled  a  long, 
weary  journey.  <Vh.en  they  arrived  at  a  certam^  isiatea  hill,  the  mer- 
chant heape]  up  a  large  quantity  of  firewi>od,  -'.nd  commanded  the 
boy  to  blow  on  it.  Although  he  had  no  fire,  by  continued  blowing 
the  boy  ignited  the  wood.  */hen  the  fire  was  burnt  out,  a  trap- 
door appeared  underneat>i  the  ashes.  This  the  hoy  was  compelled  by 
Viis  uncle  to  lift  up,  althou^fh  only  //ith  a  violent  effott.  Under 
it  a  lamp  v/as  burning,  anl  beside  the  lamp  was  a  great  number  of 


gol-ien  flowers.  The  merchant  took  the  flov/erK  and  went  a^-vay,  but 

left  the  boy  in  the  vault.  When  about  to  periah  with  hunrer,  the 

boy  absent  uSnde'My   ruLbei  tjje  laB^p  with  his  ring.  Imirieiiately 

a  fairy  appeared,  who  released  him  xS  from  his  prison.  On  arriving 

home  he  found  no  food  in  the  house.  He  started  to  polish  the  lamp 

to  sell  it  so  that  he  jiight  get  money  with  //Viich  to  purchase  rice, 

when  suddenly  the  fairy  appeared  again,  and  at  his  request  brought 

him  food.  Having  now  learned  the  secret  of  the  lamp,  he  obtained 

through  it  horses,  inuch  nealtVi,  and  finally  the'Haja's  dau{;iiter  as 

his  wife,  supplyin;  for  her  a  liiacnificent  palace.  One  day  while 

the  prince,  as  he  hae  become,  v/as  hunting,  the  merchant  "piiiOTirtd 

at  the  palace  with  new  lamps  to  exchange  for  old.  The  princess 

gave 

give*  Viim  the  taa^ic  lacip  for  a  new  one.  The  merchant  rubbed  the 

lamp,  the  fairy  appeared,  and  the  merchant  coxjimande^  t)jat  the 
palace  and  the  princess  be  L.oved  tb   his  o?m   country.  -Vhen  this 
loss  was  discovered,  the  king  becauie  very  anfry,  and  demanded  that 
his  son-in-law  restore  the  princess  by  ihe  fourteenth  day  or  suf- 
fer the  punishment  ofl  death.  On  the  thirteenth  day  the  younc  man 
had  found  no  trace  of  his   v/ife.  In  despair  "Me  lay  down  to  sleep, 
resi^rninf^  himself  to  his  fate.  Accidentally  he  rubbed  his  finger 
ring.  A  fairy  appeared,  and  at  >iis  request  transported  him  to  his  h^r^ 
palace.  Assuming;  the  form  of  a  dog,  he  entered  it  and  -/as  recog- 
nized by  his  wife,  and  the  t7;o  laid  plans  to  recover  the  lamp, 
which  the  merchant  wore  suspended  around  his  neck.  At  supper  the 
princess  killed  him  by  giving  him  poisoned  rice  to  eat.  The  two  of 
them  then  took  the  lamp,  rubbed  it,  and  had  themselves  and  the 

palace  carried  back  to  the  city  of  tVie  princess's  father.  When  the 

saw 
morning  of  the  fourteenth  day  dawned,  the  raja  sees  t>ie  palace  in 

found  was 

its  original  place,  £inie   his  dau;:  liter  again,  4«  delighted  .and  di- 
vided the  Vinr dom  with  his  son-in-law. 


I  need  scarcely  point  out  Uiut  pulriL  out  that  this  is  the  story 
of  "A]ladin  and  the  7/on'lerrul  Lamp",  given  almost  exactly  in  the 
fOTm  familiar  to  all  oT  us  from  childhood,  with  tl-ie  exception  of 
the  omission  of  a  few  incidents  and  eoiae  changes  in  minor  details. 
There  can  be  no  doubt,  either,  that  this  is  a  genuine  folk  story, 
genuine,  that  is,  in  the  sense  that  it  was  taken  directly  from 
the  lips  of  an  untutored  Santali,  for  llr.  Cainpbell  assures  us  by 
definite  statement  that  it  vvas.  On  the  other  Viand  we  know  t>iat 
this  story  is  not  current  elsewhere  in  Indian  folklore,  that  tVie 
story  itself  is  not  Indie  ,  that  even  Biany  of  the  incidents  in  it, 
such  as  the  coming  of  the  fairy  when  the  lamp  is  rubbed,  are  not 
Indie.  The  occurrence  of  it  cannot  possibly  be  due  to  original  ex- 
istence among  the  Santalis.  It  iS  the  familiar  tale  t41d  to  sou.e 
of  those  people  by  a  foreigner,  probably  a  European,  and  retold 
by  them  with  modifications  due  t)fiM   to  the  habits  and  rnental  para- 
phernalia of  the  Santalis,  until  it  caiue  to  Lr,   Campbell  with 
similar  in  outward  appearance  to  the  rest  of  the  stories  tltat  he 
collected. 

L^)     How  the  folklore  borrows  from  ±iiK  literature  in  sViown  more 
clearly  perhips  by  this  illastration  than  by  any  other  we  have, 
not  because  the  borrowing  is  more  certain,  hut  because  the  non- 
Indic  character  of  the  literary  story  makes  its  borrowing  more 
conspicuous  and  easier  to  see.  Just  as  cur^  alt>iou(h  a  little 
less  evident-  because  tVie  story  is  Hindu,  is  a  fable  found  on 
pages  33  and  200  of  Rouse's  "Talking  Thrush^"  a  retelling  of  fables 
collected  by  W.  Crooke  in  the  United  Provinces  of  Agra  and  Gudh. 
The  story  was  told  by  a  brasef ounier.  It  is  entitled  "The  Camel's 
^icck."  A  camel  practises  austerities,  Bhagwan  is  pleased  and  shows 
himself  to  him".  "Who  are  you?"  asks  the  camel.  "I  ara  the  Lord  of 
the  Three  Rerions,"  answers  the  ;od,  "Show  me  your  proper  form," 
says  the  camel.  Then  Bhagwan  appears  in  ''iis  fourhanded  form  (Catur- 


bhujj^) ,  an-i  the  csrnf!!  '^^/orships  him.  Bhag^n  tells  hira  to  ae\r   a  boon 

"Let  my  neck  "be  a  yojan  long,  "the  camel  requests,  With  such  a  neck 

f*  e  lazy  "beast  can  now  ;-raze  '.7ithout  moving  his  body.  One  -i-xs   it 

W  >^  • 
raine.  He  puts  his  head  and  neck  in  a  cave  t*  get  out  of  ^wwst, 

of 
A  pair  of  jackals  also  enter  the  cave,  see  ttie  attractive  flesh  fit 

t>ie  vQ.1an''lon/-.:  necjf,  and  begin  to  eat  it.  The  camel  curls  Tiio  head 
around  to  see  what  is  going  on,  but  before  he   can  i-et  it  back  to  ili 
the  jackals,  they  have  eaten  enough  to  kill  him.  At  first  sight, 
t>;is  fable  miKht  appear  to  be  a  pure  creation  of  the  folk  raind. 
As  a  Flatter  of  ^act  it  is  nothing  if  thi  sort.  In  the  Kaha"b>iarata, 
Parva  12  (l),  cxii  (Roy's  translation,  p.  365),  this  story  is  -jiven 
just  as  in  "The  Talking  Thrush"  7/ith  only  a  fe-.v  niinor  variations: 
In  the  Krita  age  there  lived  a  camel  who  had  recollection  of  all  JkTs 
the  acts  0?  his  former  life.  By  observing  vows  and  practising  pen- 
ances he  obtained  favor  'vith  tl»e  puissant  Erahrnan,  so  that  the  ROd 
detcrmine'-l  to  g'l'an't  him  a  boon,  "Let  ray  neck  become  long,  "asked 
the  camel,  "so  that  I  may  seize  food  even  at  the  distance  of  a 
Vmndred  yojans.**  "Let  it  be,"  w?  said  the  god.  The  foolish  animal 
became  lazy,  and  from  that  day  on  never  went  out  cTB.zine.    One  day 
while  his  neck  was  extended  a  Viundred  yojans.  a  r.reat  storm  arose. 
The   camel  placei  his  head  and  a  portion  of  his  neck  inride  a  cave 
to  escape  the  storm.  A  pair  of  jackals  also  dragged  themselves  to 
tViat  very  cave,  and  entered  it  for  shelter.  The  jackals  began  to  x4 
eat  the  neck.  The  camel,  when  he  perceived  tViat  his  neck  was  being 
e-ten,  strove  to  shorten  it;  but  as  he  moved  it  up  and  down  the 
jackals,  -.vithout  losing  their  Viold  upon  it,  continued  to  eat  a-ay, 
Vj'ithin  a  short  ticie  the  camel  die4.  Then  '^ays  tVie  text:  -(itojElg 

tuniiml  -  t  i  rn       _   TJh-i  TO    n n   r  r  r,  i  i  i      liili  Jjiin  L"» '  n^i     J 1  T  1         "Thus    did 

that   foolish   camel  meet  vjith  his   death,   Beholi,    -vhat  a     -reat   evil 
fo]lc've'l   in   the   train   of   idleness."   Coivipare  with    this    t>ie  verse   of 
the  Hindustani   oral   tale: 


Alas  dokh  liiahan  iekhyo  phal  Vaisa  bViayS ; 
Yaten  nnt  a.15n  ma  ran  lagyo  nl^1  karm  se. 
Idleness  is  a  treat  fault:  beholi,  what  its  fruit  was; 
By  it  the  foolish  cariiel  met  v/ith  death,  owing  t6  >iis  own  -ieeds. 
The  close  agreeiuent  of  tliese  two  versions,  even  down  to  the  ver- 
nacular verse,  which  is  evidently  a  paraphrase  of  the  Sanskrit, 
show?  u-niaistakeably  tViat  the  oral  fable  in  nothing  more  than  the  at 
old  story  i  )  the  Jiiahabharata  retold  hy  the  folk. 

'-^ '  Every  literature  of  India  serves  as  a  source  from  which  the  fttrxxx 
folklore  may  borrow, —  San^rit,  Prakrit,  Pali,  and  vernacular, -- 
and  also  the  literatures  of  neighboring  countries,  such  as  Persia. 
I  give  here  an  illustration  from  the  Pali.  In  Parker ♦s  Village  Polk- 
Tales  of  Ceylon.  Ill,  p.  223,  there  occurs  a  story  called  "Tlie  Son 
and  the  iuother,"  belonging  to  the  familiar  "Biter  Bit"  group.  It  is 
in  suiimiary  as  follows:  A  widow  marries  Vier  son  to  the  dauf^^hter  of 
another  widow;  and  all  four  live  in  the  same  house.  The  wife  culti- 
vates an  extreuie  dislike  fot  her  mother-in-law,  and  proposes  to  her 
husband  that  they  kill  her.  After  long  urging,  she  finally  persuades 
him,  ani  tViey  plan  to  throw  the  old  lady  into  the  rivcf,  Now  the  two 
mothers  sleep  in  the  same  room.  At  night,  there  fore,  v/hen  they  iiave 
retired  to  bed,  the  wife  ties  a  string  to  t>ie  prospective  victim's 
bed  so  that  she  and  her  husband  may  be  sure  to  get  the  right  old 
woman.  The  husband,  however,  secretly  changes  the  string  to  tVie 
other  bed.  Of  course,  tlien,  they  throw  the  wife's  mother  into  .tVie 
river  to  tne  croco-iiles.  The  next  morning  the  wife  'liscovers  the  mis- 
take, but  persists  in  her  detennination  to  destirdy  her  mo  therjein-law. 
T>iis  time  the  plan  is  to  burn  her  a?  a  corpse.  '.Vhen  night  comes,  they 
carry  her  to  a  pile  of  firewood  they  have  collected  by  the  side  of 
an  open  grave.  They  have  forgotten,  though,  to  bring  fire;  and, 
since  each  ie  afraid  to  return  home  for  it  in  fne  dark  alone,  t>iey 
both  go.  About  this  time  the  widow  awakes  and  sees  the  plot  that 
has  been  laid  for  her.  She  quickly  rets  up,  puts  a  real  carpse  on  the 


pyre,  and  hides.  When  the  couple  returns,  they  burn  up  the  real  corpse^ 
and  leave,  satisfied  now  that  the  mother  will  never  trouble  them 
again.  She,  on  the  other  hand,  wanders  about  naked  until  she  comes  to 
a  robbers'  cave.  These  take  her  for  a  Yaksani  (ogress),  and  ask 
a  Yakadura  (devil-doctor)  to  drive  her  from  their  cave.  When  the 
Yakadura  comes,  she  assures  him  that  she  is  a  human  being,  and  offers 
to  prive  the  truth  of  her  ststement  by  rubbing  tongues  with  him  (Yak- 
sanis  have  no  tongues,  so  the  story  says).  He  extends  his  tongue, 
but  she  bites  it  off;  and  he,  convinced  that  she  is  too  powerful 
a  Yaksani  for  him  to  contebd  wi^h,  runs  away.  Then  the  widow  takes 
a  large  part  of  the  robbers'  goods,  and  goes  back  to  her  son's  home. 
To  the  surprised  inquiries  of  the  young  people  as  to  how  she  could 
return  after  being  burnt,  she  replies  that  people  burnt  to  death 
always  receive  goods  in  the  next  world,  and  that  she  had  returned  to 
share  hers  with  them.  The  daughter-in-law  now  becomes  greedy  for 
Heavenly  wealth,  too,  and  asks  to  be  burnt.  Her  request  is  granted, 
but  she  Hi   of  course,  never  comes  back.  The  mother  and  son  live 
in  ease  on  the  goods  taken  from  the  robbers'  cave,  and  at  a  later 
time  the  son  raarriew  another  wife.  This  stiry  is  nothing  more  than 
a  verbal  paraphrase  of  a  story  in  Jataka  432  (Cambridge  translation 
iii,  p.  303).  Every  incident  as  related  above  occurs  in  the  Pali 
story  too;  and  the  order  of  incidents  i[4  the  same  in  both.  The 
points  in  which  the  two  differ  are  so  slight  that  they  would  not 
appear  in  a  summary.  There  is  no  need  to  relate  the  Jataka  tale, 
for  it  would  agree  exactly  with  the  oral  tale.  It  is  evident,  of 
course,  that  this  longish  and  neat  folk  story  is  taken  ^^^gectly 
from  Pali  literature,  ^^..iU^^dU^^^  ^^-JU^^o^  X^^^^^iJL.^  . 


other  instances  are  availalDle  ir  profusion  illuotratin?'  this 

saiiiC  phenomenon,  but  tnese  two  will  suffice.  Jxjst  what  the  ineans 

are  by  whicli  the  literature  is  retol'l  in  the  popular  oral  fiction 

is  ,  after  ^11,  not  our  B  concefn  nere.  i^number  of  obvious  ways 

suggest  themselves.  It  is  a  ^ell-knov/n  fact,  for  instance,  that 

the  epics  are  recited  to  the  people  by  professional  reciters. 

further,  learned  men  delight  to  tell  the  stories  they  read  to  less 

cultured  hearers.  It  is  enough,  thouch,  for  us  to  say  t^it  this  is 
the 
^situation  in  India:  the  folVlore  borro'J7S  fro;/,  the  1  iteratnre. Our 

problem  then  becomes  to  determine  the  extent  of  this  borro'-ving. 

This  is  the  task  on  which  I  have  been  engasinn  myself  for  the  past 

two  years  under  the  direction  of  Professor  Bloorafieldj  and  I  am 

prepared  to  say  t>iat  at  Deast  a  half  of  the  genuine  oral  stories        I 

are  not  of  independent  existence,  init  are  popular  retellings  of 

literary  fiction  and  have  demonstrable  ancestors  t'ere.  A  -lart  of 

this  work  ^-^  "'1  rpn,'iy  f;NiT^T'°d  ^nd— ^^-^-^H-^y  '  <^>'- r^'H  ^  ^""^'1 1'n."^^  ^- /a'' ft^xr-^t 

or  a  discussion  of  tViose  stories  froiJi  the  older  versions  of  the 

Pa^catantra  which  -.re  represented  in  the  folVlore.  In  the  case  of 

nearly  all  the  popular  fables  treated   lere,  I  show  that  they  come 

from  literary  texts  4tes4-  I  have  had  access  *6^,  or  that  they  bear 

marks  wliich  prove  them  to  he  descended  from  ether  texts,  in  most 

cases  probably  vernacular,  which  have  been  inaccerrible  to  me. 

Other  portions  of  work  alonr  this  same  line  will  be  published  by,-  ^-t - 


n,  TolVlore 

TVic  pertinent  qu^'  now  arises,  ".VUat  sort  oT^  fiction  is  inie- 

pendent  of  ikK  literature?lKxi±Bx«xxE±BHeBX3CK  This  is  a  question 
t>.at  can  te  ansv/ered  only  provisionally.  Just  at  present  it  seeraa 
that  no  story  can  "be  said  categorically  to  "be  independent  of  liter- 
ature. The  wider  our  reading  of  the  literature  hecomes,  the  raore 

folk 
sources  dc  we  find  for  oral  tale3 .  or  incidents. Any/^etory  and  any 

type  of  folk  story  siay  appear  t'nere,  even  those  which  at  first 
sijiht  seexfl  iiiost  unlike  the  rwore  ordinary  literary  types.  All  we 
can  say  is  this:  Cui.iulative  stories,  ;Lany  Irolls,  a  large  nu..Vter 
of  niarchen,  and  iuost  of  the  place,  hut  not  Viero,  legends  and  raythve 
are  original  aaiong  the  foil:,  Fables  are  nearly  all  cecondiry.  Ajckhk 
A  complete  perusal  of  the  field  of  Hindu  literature,  though,  v/ould 
perViaps  iiiake  ue  ...odify  even  tnis  cautious  etatemetot. 


^    /'  It  is  interesting  to  notice  what  literatures  are  represented  in 
the  folklore.  Sanskrit  has  the  largest  representation,  "because  it  is 
itself  the  source  for  most  of  the  stories  that  appear  in  other  sskx. 
ivB±±SKtsx   literatures.  In  many  cases  it  probably  acts  through  later 
literatures.  Jainistic  Sanskrit  is  especially  well  represented  in 
the  collections  from  Western,  Central,  and  Northern  India.  In 
Southern  India  the  vast  Tamil  literature  dominates  the  fol!<:lore. 
Palt  has  considerable  influence  in  Ceylon  where  it  acts  directly 
upon  the  folklore,  and  a  noticeable  influence  in  Southern  India 
where  it  acts  indirectly  through  Tamil.  Over  all  Northwestern  and 
Northern  India  the  Persian  i  literature  exerts  a  strong  force,  and 
this  force  is  felt  east  as  far  as  Bengal  and  south  as  far  as  the 
Telegu  country,  although,  of  course,  with  ever  decreasing  strength 
the  farther  we  go  from  Persia.  In  the  Malay  peninsula  there  is 
Arabic  as  well  as  native  Indian  influence.  Our  meager  callections 


from  Tibet,  strangely  enough,  owe  very  little  to  the  sacre'i  hooks 
of  Mahayana  Buddhism,  but  seem  to  depend  mostly  on  Indian  and  Per- 
sian literature.  The  stories  we  have  from  Tibet  are  few  in  number, 
though,  and  come  mostly  from  the  country  on  the  trade  route  between 
India  and  Lhasa;  and  we  aa»«  therefore  not  justified  in  making  such 
an' assertion  about  Tibet  in  gBHjExiJf  general.  Vernacular  literatures 
are,  of  course,  everywhere  sources  far  folk  stories,  but  to  what 
extent  I  cannot  yet  Kay,  for  I  have  had  access  to  only  a  small  part 
offetfaese  ]  llgiiJljirgg-. 


,izJ»-*^ 


1--  In  dealing  with  vernacular^ stories  that  are  related  to  foik 

stories  great  care  must  be  taken  to  determine  which  of  the  two 
is  the  parent.  A  good  instance  of  borrowing  by  a  late  literary 
text  of  a  story  from  the  folklore  is  found  in  the  Tamil-Malay 
Pandja  Tandaram  I,  5  (see  Kertel,  Das  Pancatantra.  pj?.  295  and 
299)  .  This  story  is  taken  from  a  Malay  folk  version  of  the 
story  which  is  itself  descended  from  the  version  of  the  story 
as  given  in  the  Hikayat  Kali la  dan  Damina  (see  Sec.  ii  ). 


C  H/^PT£  f\  U 


Jyii-1t;^'(T    TruTklm  e-r^  j     t     im.ri    ri  aivW    i.ltw    LIih.'.Iji.    t'.li,    i.    jm  i.  JL..rTrh-r«. 
-&EnM--P4-r.-hT  mi    1  i  '  'i   vm  ;     r  mm    4' ■'■    -h'.IA    -^nmr    r.lri,    ^     T    "iini.,i,- 


tter-iJli;!.:  T  ¥ii"''I;wiv  nQ  ■bi]ja  x'Mirs'd'uUilirs..  .  K-iis  dissertation 
i-s   i.i"L"i.i  •::^'MH'M,sad   Iru'j  Liitmrtsw'     In  i.1i.,   I  tliiiLk:^  are  discussed 
all  the  follzlore  exsinples  of  fables  appearing  in  Sarada, 
Somadeva^s  and  Ksemendra  versions,    Soutliern  Pancatantra,   Tex- 
tus  Simplicior  and  Omatior,   and  tiie  Kitopadeca.     Hiere  are 
a  fev;  collections  of  foUclore  v.iiicli  I  have  never  seen,   and 
I  have,   of  course,  been  unable  to  include  them  in  my  search 
for  tales.      These  are:   Aracci,  Kathalankai*aya;   Devi,   The 
Orient  Pearls;  Hahn,   Blieke  in  die  G-eistos\?elt  der  heidnisehen 
Kols;     Knowles,  JJictionary  of  ICaslmiiri  Zroverbs  and  Sayings; 
Lewin,   Progressive  Syercises  in  the  Lushai  Grsjamai";    Senanajra- 
ka,  i.  Collection  of  Sinlialese  Proverbs,.  Mascims,  Fables,   etc», 
found  in  the  Atlta-YaKya-Blpaniya;  Thomhill,   Indian  Fairy 
Tales;   Thornton,  Bannu;   Orientalist,  vols.    Ill  and  lY;  and 
Horth  Indian  liotes  and  Jiraeries*     The  only  serious  omissions 
are  the  works  of  Devi,   liaha,   iaiowles.^i'hornhill,  and  the  two 
periodicale  rnenticned-      'fhese  probably  contain  all  told  about 


Z'- 


150  stories.   She  amotint  of  folklore  fiction  that  I  iiave  read 
is  sufficiently  large  to  justify  the  offering"  of  this  paper. 
3«^/9   If  any  further  testimony  is  needed  to  prove  my  conten- 
tion tliat  the  modern  foUdore  of  India  boi-rovvs  froSa  the  lit- 
erature rather  than  the  literature  fr-om  the  folklore,  the  ma- 
terial found  in  the  treatment  of  the  folk  fables  in  this  pa- 
per should  prove  it.  Talcs »  for  example,  the  sto2::jr  of  Yirt-ivara, 
treated  in  S -'^<-  SI  ,     Tals   stoiy  has  two  distinct  f oims 

in  literature :   In  all  the  Indian  versions  of  it  the  hero  kills 
his  son,  his  ?;ife,  and  himself,  and  the  king  for  ivhose  sake 
all  this  slaughter  has  been  made  is  about  to  kill  himself, 
when  the  goddess  appears,  declares  herself  satisfied,  and  re- 
stores the  dead  to  life;  in  the  [Putinameh  versions,  on  the 
other  hand,  the  rS'oddess  appears  to  the  hero  just  as  he  is 
about  to  kill  his  son,  an&   does  not  suffer  him  to  shed  any 
blood  at  all.  How,  in  Miss  Dracott^s  Simla  Village  Tales, 
the  story  occurs  in  the  Persian  form,  agxeeing  in  most  of  the 
details  with  the  !Ihitinaraeh  tale,  a'nd  even  goes  so  far  as  to 
call  the  king  "the  king  of  Tabaristan",  the  exact  title  of 

■iX- 

the  kirjg  in  the  Persian.   If  this  folfcstorjr  were  a  parent 
to  the  literary  versions  re,ther  than  a  child,  it  wsnild  occur 
in  Indian  folklore  in  the  form  which  exists  in  the  Indian 
literature.   It  is  obvious  thou^'h,  that  it  is  a  direct  des- 
cendant of  the  Persian  tale,  v/hieh  1ms  been  brought  to  India 
by  tlie  Moslems. 

Or  take  again  the  story  of  the  "Ape  and  Officious  Bird" 


treated  in  Sec-  d^.      In  a  Soutlx  India   Taad.1  literaiy  version 
it   is   told  i7itli  a  notable  addation  st  the   end  of  it:     After 
her  nest  iis.3  been  destroyed,   the  b^d  appeals  to  the  Icing 
for  redress.     The  kir»g  at  first  is  inclined  to  favor  her, 
but  v/hen  tlie  laonlcey  shows  him  the  bribe  he  lias  brought,  he 
dismisses  the  chrrge  against  the  monkey  sjid  rebiLkes  the  bird. 
The  Sinhalese  oral  stors^"  shows  the  same  addLition,  v/ith  only 
slight  changes  in  tlie  v/ay  of  oraissions.     Kiere  is   onl;^  one 
logical  inference  to  be  drawn  from  this  fact;   tlie  insular 
story  is  taken  from  Tamil    literature. 

-h4-r^H7-?nte¥:M;i^ir    ijhnncyiT^"""  -      '^'^■^^^    f'^'^^l<    rnif.-i  I  nn    '{•,1irl'.    (^LlliluLh 

nan.  Ji..£jC-i=^^       .  ..-^yiy^^j^''"  r^^ft'',    r       "Hj  gnr— hlnn  rrr  limrr 

iTciF  1 1  '  I  ••    t  ii  1 1       111    i-n r'"   n-^  1t   -'n    "f  irrlnrrririr-gt   nri -rrrmn"" 

^TV   nv,n.nVi,u_.     uT     [.1  U-f       Th.^Ih  H  j      T     ^54  i  H       LIU-.  I.     I,^^^l1;j     -fill      aJ 

-fcligCT-'?-'"^"-    -''-^    ^^hmwn  •fcf)   'nroivu'i  from  literary   tti^j^Lb    lo  vJliluh,  I— harre 
aogoup",   or   Lo   -'bfeax'  iiiir.il^'..y  vrhieh  t^vot,?  t.ii«^'7i  1ir  Iv,  Tl;-isuHPifcsar 

S'2-^-/o    The   status  of  ever^j-  fable  treated  in  this  paper  can  be 

seen  from  the  follovmig  table.     There  are  altogether  108  stories 
that  arc  representative   of  stories  found  in  the   older  Pancatan- 
tra  boolcs.v    Of  these  53  are  traced  to   their  literary  antece- 
dents;  S4  have  literary  antecedents  which,   though,   are  contained 


/6 


in  literary  collections  that  I  have  not  yet  seen;  and  31  can 
not  be  sliovisa  to  "be  derived  fron  literature.  [Dhe  last  class  is 
composed  mostly'-  of  stories  that  contain  the  motifs  foimd  in 
"The  Iron-eating  Mice",  "The  Speaking  Hole",  and  "She  Father  of 
Soma^arman" ,  ntimbering  in  eJ-l  S3  fables  otit  of  the  total  31. 
Many  of  the  folk  illustrations  of  these  motifs  hardly  iiave  the 
right  to  be  treated  with  the  Paneatantra  stories;  but  since  they 
have  no  literary  sources  and  further  must  be  treated  at  some 
time,  for  the  ssxe  of  convenience,  they  have  been  included  with 
other  stories  th£.t  illustrate  the  same  motifs • 

This  table  reveals  a  number  of  points  of  interest.  One  of 
the  most  interesting  f  these  is  the  extent  to  v/hich  V/estern 
{i.e., Persian  and  Arabic)  stories  have  fixed  themselves  in  In- 
dian folklore.   There  are   i3    tliot  have  their  sources  in 
Persian  literature.  Liany  of  those  are  from  the  Tutinameh,  prob- 
ably through  the  Hindi  Tota  ICs.han'v,  which  latter,  of  course, 
may  after  all  be  considered  Indian  literature,  although  it  is 
a  translation  from  the  Persian.  Stories  that  probably  had 
their  origin  in  India  h^ve  lived  a  history-  in  other  countries, 
and  have  come  bacic  to  rebirth  in  their  ancestral  home,  v/ith 
the  changes  tliat  triey  have  suffered  diiring  tlieir  intenaediate 
wanderings. 
S  «-«-•  W.    A  perusal  of  the  discussion  of  the  individual  stories  will 
show  that  in  no  case  have  I  drav/n  a  conclusion  as  to  the  status 
of  folk  story  without  a  most  careful  examination  into  the  en- 
tire construction  both  of  the  oral  tale  and  the  literary  tale, 
which  I  liave  finally  selected  as  its  parent.  After  this 


'  / 


examination  I  have,  of  coiirse,  checked  injr  resalts  "by  raaMn^ 
sure  that  the  literaiy  version  has  a  geographical  range  that 
msJces  it  accessible  to  the  folk  from  v^hom  tiie  folkstory  is 
reported.  This  statenient  is  not  made  in  each  specific  case 
in  the  treatment  of  the  tales,  "out  tMs  method  has  heen  used 
eveiy  time. 


1^ 


Folic  Story 


Pancat antra  storjr 
to  whicli  foUc  story 
is  related. 


SoTiree  of  Tale 


Bompas , 
lore   of 
Santal  . 
^anas 

Folic- 
the'" 
L-'e.r- 

p.  49 

Iron-eating  lace    (motif 
onljO 

p.  140 

Father  of  Soms.^armsJi 
(motif  only) 

p.   168 

Kousemaiden  Will  v-ed 
2i0use 

p.   274 

C3rab  as  Life  Saver 

p.   29S 

arate-fUl  /oiimals,  Un- 

p.  304 
p.  462 


grateful  Man 

Unchaste  '.7eavor's  Wife 
3atter-l)linded  Braiiman 


Sections 

where 
treated 
in  this 
v/ork 


JTo  literary  source 

Ho  literary  source 

Anjr  literary  version 
Cextus  Simplicior  Y,1S 


Some  story  re  Is.  ted 
to  the  literary  ver- 
sion in  I;a.os. 

Hltopadeca  II,  5  b« 

Prohahly  ft-oia  Paii- 
cakhyanavarttilca 


ButteiTworth, 

SJigsagJour- 
iieys  In  India 


IG 


Lion  and  Hare 


From  a  descendant  of 
fextus  Simplicior 
or  Pumalihadra. 


Christian, 
Behar  Trove rbs 

p.  62 


Ass  Without  Heart  and 
ii)ars 


1^0  literary-  source 


Folk  Story 


Pancatantra  story 
to  v/liicli  folk  story 
is  related. 


Source  of  Tale 


Sections 
v;here 
treated 
in  tMs 
w6rk. 


Damant , Bengali 
Tales 

Ind. Ant. Ill, p. 10     SpeaJcing  Hole    (motif 
only) 


Ho  literary  source 


Dames,  Balochi 
gales 

Folk-Lore,III, 
p.   517 


-don  and  Hare 


Textus  Simplicior 
or  rumabliadra 


PaTidson,Folk- 
lore  of  GJiitr8.1 

Ind.Mt.XXIZ, 
p.  250 


As 3  in  Lion's  Skin 


D'Peniia,  Folk- 
lore  of  Sal- 
sette 

Ind.-Ant.XXIII, 
p.  136 


Iron-eating  Ilioe 
(motif  only) 


Ho  literary  source 


Draco tt. 
Villa^G 

,  Simla 

p. 2 

Ape  and  Officious 
Bird 

p.   68 

p.    107 

T 

Father  of  Somacaisan 
(motif  only  J 

Lion,^  dat.aaiiU«^g» 

p.   ISO 

Prince  v/ith.  SnsJce 
in  Body 

Jjiy  literary  yersion 

lo  literal'^'-  source 
Ihitinameh  Z7,  1 


;''^.rn?'bi'?.n,rr?  through 
some  collection  of 
adventures  of  vikrama 


■^  o 


Folk  Story 

jrancatantra  story 
to  which  folk:  storjr 
is  related. 

Source   of  Tale 

Sections 

where 
treated 
in  this 

\7orlc. 

Bracott,    Simla 
Village   Tales 

p.   194 

Rajput  and  YAng 

!i?utinaEieh  II 

6"? 

p.   198 

Blue  Jackal 

Sutin^eh 

-  \ 

Fleeson,  Ls-os 
Folklore  "o? 
Farthei-  India 

p.   55 


p.    83 
p.   95 


DustalDiidcL'ii  «^--4 


Father  of  Somaeairaan 
{motif  onliO     ' 

Grate fal  animals, Un- 
grateful Iv!an 


Kks  a  literary 
source  v;hich  I 
have  not  yet 
seen 


So  literary  source 
Is  itself  literary 


I  1 


Frere,  Old  Dec - 
can  Says  {2nd'  ed . ) 

p.  104 


p.   117 


p.   155 


p.   E8E 


Wise  Hamsa  and  Bird- 
catcher 


Prince  v-ltli  Snake  in 
Body 


iiion  aad  Eare 


Speaking  Hole    {motif 
only) 


Pahcakliyarxavart  t  ika 
or  related  story 


Purnabhadra  through 
some  collection  of 
adventure,  of 
Yikrama . 

From  a  descendant  of 
Textus  Simplicior  or 
PamalDhadra. 


Eo  literal^  cource 


h^ 


i^D 


golk  Story 


Pancatantra  story 
to  v^ich  fol3c  stoiy 
is  x«lated 


Source  of  Tale  Sections 

\Yliere 
treated 
in  this 
work. 


Goonet5.11eke, 
Sinlialege  J'ojj^' 
lore 


Orientalist, II, 
p. 47 


Speaking  Hole    tmotif 
only) 


Ho  literal^  source  ^  ^ 


Gordon,    Indian 
-Idlk  gales 


Speaking  Hole    (motif 
only) 


L  6 

lo  litex-ary  source 


Eaugiiton,   S;port 
and  Folklore  in 

tlie  Jrlimalayas 


Button,   Folk 
gales  of _tlie 

I-Jig^x  gagas 
of  /-ssaS 


Iron-eatins  Mice    (motif  ..  a 

only)  I»o  literary  source  '-   ' 


Folk-Lore  XKVI^ 
•c.   494 


Mouse-Maiden  "vTill  '.;ed 
Mouse  Any  literary  varsion  3 1 


Jetiiabhai,   G. 
Indian  Folk- Lore 

T3.    30 


Iron-eatin£-  Mice 


Mplif ication  of  Cuka- 
saptati  Simplicior  S9. 


ICnoxvles,   Folk- 
Tales  of  E^ashmir 

p.   SIO 


(treated  under  .Blue 
Jackal,   but   is  another 
story 


Foil;  Stoiy 


Paneat antra  story 
to  which  folk  stoiy 
is  related. 


Soarce  of  Tale    Sections 
where 
treated 
in  this 
work. 


liBJiwaring,  Ilara- 
thi  Proverbs 


p.   41 


itrandbird  and  Sea 


Some  ilarathi 
tale  descended 

from  ?u.mal)hadra 
I,    15.      ' 


5-  "i- 


i&ucv/ell.   In  Llalay 
Forests 


TD.    75 


56  aiid  Crocodile 


Sumsumara  Jatalsa 
(JataJca  SC8) 


Mclair  and  Barlow, 
Folk- Tales  from 

the  Indus  Valley 


Ind.Aiit.}GCIZ, 
p.  403 


Grateful  /inimals,  Un. 
grate fal  Han 


Some  i-2ahaBmedan 
Tale 


McCulloch,  Bengal: 
Household  Tales 


p.  148 


Katesa,   Folklore 
in '  Sc-athem  India 


The  \"ily  Jackal 


Blend  of  :  :?2:i  tlia- 
rata  o^  Vjwo^lX/^ 


I.  p.  ? 


Uratefal  Animals,   Un- 
grateful Kan 


Is  itself  literary 


In  Alkesa  I<£.tlia 
(Tales  of  the  Snan.) 
p.   162  Braiiman  and  Ilongoose 


Is  itself  literary 


O'Connor-  Follc-Tales 
from  TiheT* 


p.  Z'6 
p.  31 


Iron-eating  Mice 


ifather  of  Somacannan 
{motif  only) 


Probably  some  Buddhist    i 1 
tale 


Ho  literary  source 


Pol3c  btory 


O'Connor,   i^'qlk- 
5?ales  from  ^iSet 


laneatantra  story 
to  which  fol!<  stoiy 
is  related. 


Source  of  I'ale 


64 
141 

145 


Ass  as  Singer 

Ape  aM  Crocodile 

Speaking  Hole    (motif 
onljr) 


Sections 
where 
treated 
in  this 
work. 


Ho  demonstrable 

source 

lo  literary  source 
-rantralchjrana   ( ? ) 

Mo  literary  source 


Pantalu, 
lore  of 

Folk- 
tHe- 

i'elegus 

p.   15 

p.   £7 

p.   S4 

p.   48 

p.    61 

p.    69 

p.    72 

p.   74 

p.    77 

p.    80 

p.    84 


Lion  and-  Ha.re 
Dustahuddhi  and  .^-bxiddhi 
Iss,  Dog^and  I^^ster 

Father  of  Somacaiman 
Brahman,   Goat^and  Rogues 
Four  treasure   Seekers 

Heron  and  Crab 
Elephants  and  Hares 

Ri^put  and  ICing 
Jhree  Fish 

King  CiTi 


KandD  {some  re r si on) 

Somadeya 

Hs,s  literary  source 
which  I  have  not 
seen 

Sopae   Semitic  story 

Anvir-i  Suiiaili 

0>atinaineh,  XL7II,  1, 
through  an  interme- 
diai^r 

Dub  oi  s '  s  Ve  macular 
-rancatantra 

Ho  demonstrable  liter- 
are  source;  perhaps 
it  is  itself  literary. 

ITatinimeh  II 

ks:^  version  except 
fextus  Simplieior 
or  Ifiiahabharata 

iiah§,bhsrata.  Parva, 
III,    197 


Foils:  Story 


Pantalu,  jTolk'- 
lore  of  tSe 
'Jelegas 

p.   105 


Parlcer,  Village 
gol]s>TeJLes  Of 
Ceylon 

I,   p.   2S4 

I,   p.   228 
I,   p.   2S4 

I,    p.   24-7 

I,    p.    304 


i  p.  542 
(2  versions) 

I,  p.  259 


I,  p.  380 

II,  p.  146 
II,  p.  385 
II,  p.  425 

II,  p.  443 


Pancatantra  story 
to  iviiicii  folic  stoiy 
is  related. 


Soiirce  of  Tale 


Sections 
where 
treated 
in  this 
woi^k. 


Entire  Book  II  of  SP 
or  Hitopadeca 


Wise  Hamsas  and  Bird- 
catcher 


Iron-eating  liice  (motif 
only) 

Hamsas  and  Tortoise 


Ape  and  Officious  Bird 

Father  of  Somacannan 
(motif  only) ^ 


Heron  and  Crah 


Ass  v/ithout  Pleart  and 

Ears 


Speald.ng  Hole    (motif 
only) 

v/oman  and  Jackal 

Lion  and  Hare 

Houseciaiden  v/ill  V.ed 
liouse 

\^'ar  of  Crows  and  0\vls 


O?ranslation  of  a 
Telega  text. 


Blend  of  -urnabhadra 
I,  19,  and  SP&  I, 
38   and  44.       ^ 


Ho  literarj!-  source 

Tamil  tale  related 
to  tha,t  of  Dubois. 

Tamil  story 

No  literary-  source 

Jataka  38 


Dubois *s  vernacular 
version  with  changes 


ITo  literary  source 
Jataka  374 
Ho  literary  source 


E'robably  no  literary 
source 

Probably  Tamil  Tale 
in  Eathamanjari  or 
iCatliac  intamani 


Parker,  Tillage 
Folk  gales  of 
Ceylon 

II,  p.  445 
(S  Tersions)     Sparrow  and  Elephant 


III,  p.  5  (1) 


(3) 

(2) 
III,  p.  EE 

III,  p.  27 
III,  p.  30 


Deer,  'GCrow^iand  ' Jackal j 
Pantat antra  II,  fraae 
story 


Ditto 

Deer,   Crov/  and.  Jacical 
Lion  and  Ball 

Bralimsji  and  L'oasoose 
Louse  and  Flea 


Version  (1)  -  Jataka 
357  snd  a  Tamil  Tale 

version  (2)  -  Jatal^. 
357. 


Blend  of  Iiitopadeca  I, 
2  and  Jataka  206. 
(Kiinrngamiga  Jats-ka) 

Blend  of  Kitopadeca  I, 
frojnestoiy  and  Plito- 
jca  I,  2. 


Hitopadeca  I,  2 

Literary  prototype  simi- 
lar  to  Jataka  347 

Eemotely  from  T-extus 
Simplicior  and  Porna* 
yiad3?a. 

A  descendant  of  Tortus 
SimDlieior. 


Ill,  p.  200  Brs^lrar.n,  Soat,and 

Ill,  p.  212  Biittor-lDlinded  Braliaan 

Pieris,   Sinlialese 
FoUclore 

Orientalist, p. 134  Hamsas  and  Tortoise 

"  p. 213  Brahman  and  ilongoose 


Eo  literary  soiiree 


Tamil  tale  related 
to  vernacular  of 
Dubois's  Pantcha- 
Tantra 

Rerp;Otely  from  Textus 
Simplicior  or  Pur- 
nabhadra 


Eaju,  Indian 
Faljles 

p.  45 
p.  78 
p.  82 


Rouse,  galking 
Thrash 

pp.  El  and  199 
pp.  63  and  203 
pp.  85  and  206 

pp.  130  &  212 

pp.  166  and  215 
pp.  170  sjid  215 


Iron-eating  Mice  (motif 
only) 

Crows  and  Snake 
Lion  and  Hare 
Heron  and  Crab 


Iron-eating  Ilioe 
(motif  only) 

Hamsa,  Travelei^  and 
Crow 

Spealdlng  Hole  (motif 
only)  belongs  in 
this  stoiy  but  is  not 
present 

Lion  and  Hare 


Deer ,  (Crow^lSid.  ■  Jackalj 
Ape  and  OfficiGTis  Bird 


ITo  literary  source 

A  text  which  I  liave  not 
yet  seen 

ITextus  Simplicior  or 
Parnabhadra 

Any  one  of  following: 
Sar.,  SantraMiyana , 
5}extus  Simpliciir, 
Textus  Ornaticr,  or 
KandD 


So  literary  source 
So 


•Textus  Simplicior 
or  lurnabhad-ra, 

Hotopadeca  I,  2 

Hitopadeca  III,  1 


Sivasanfcaram, 
Telegu  Folklore 


Ind.Ant.XXT,p.31  Pious  Doves 

Is  itself  lite: 

She at.  Fables  and 
Folk-1'ales  from 
an  iiiG^tem  Fcrest 

p.  18         '  Heron  and  Crab 

Jataka  38 

x>.  28            Lion  Pir)(\   Hare 

Hikayat  Kali la 
dan  Pamina 

SKeat,  gables  and 
gp Ik-Tales  froiaT" 
an  -Eastern  Forest 


p.   30 


Lion  and  Ball 


I'&ioli  changed  form 
of  KandD 


)H 


Steele  and  Temple, 
ganjab  Stories 

Ind.Ant.XII,73.177     Lion  and  Hare 


Version  1  -  KandD 
Version  E  -  !Dextus 

Smplicior  or  Pur^ 

nabhadra 


Wide-Awake  Stories 


p.  246 

Speaking  Hole  (motif 
only) 

Ho  literary  source 

Steele,  Kiisa 
Jatalcaya 

p.  S50 

Iron-eatin^S  iiice 

Probably  some  Buddhist 
tale 

p.  £50 

Brahman  f>n(\   Mongoose 

Remotely  fran  Testus 
Simplicior  or  Por- 
nabhadra 

p.  251 

Eeron  and  Crab 

Jataka  38 

p.  253 

/ Jfhousand-v/it ,  Hundrecl- 
!,  wit^  end  Single-v/it 

Remotely  from  Textus 
Simplicior  V,  6,  etc. 

p.  254 

Woman  and  JackaT 

Jataka,  274 

p.  255 

Cranes  and  aong-oose 

An-y   South  Indian 
Tersion 

Stokes,  Indian 

Fair-y  Tales' 

p.  31 


Father  of  Somacarman 
(motif  only) 


Ho  literary  source 


Sv/ynne  rt  on ,  Roman- 
tic gales  from 
-fclie  Ian  gab  vii€h. 
Indian  yiglffs^ 
Entertainment 

p.   73 

p.   77 


p.   144 


■Too  QTQe^r  Jaolsal 

Iron-eating  llice   (motif 
only) 

Butter-blinded  Braliman 


p.  154 

Lion  and  Hare 

p.  182 

Father  of  Somaearman 
(motif  only) 

p.  E83 

Brabman,  Goat^and 
Rogues 

p.  311 

Iron-eating  ivlice 
(motif  only) 

p.  404 

Ass  xvlthout  Heart  and 
Ears 

Taylor ,  Indian 
Folk- Tales 

Folk-lore 
p.  403 

^I, 

Father  of  Soznacairaan 
(motif  only)  ' 

Folk-Lore 
p. 88 

VII, 

A-pe  and  Officious  Bird 

Wood,  In  and 
Out  of  CHanda 

Ho  literary  source 

Ho  literary  source 

Probably  from  Panca- 
Miyanavart t  ika 

Anvar-i  Suliaili 
Ho  literary  soui-ce 
lo  literary  source 
Ho  literary  source 


Jainistic  Yersions 
of  Pancatsntra. 


Ko  literary  source 


Textus  Simplicior 
or  Pornabhadra 


p.  53 


Four  Treasure -seekers 


;ale   is    itself 
literarj'- 


CHAP   >   t.  *^         "TOT. 

^    ^^-fo-'ljk,  /2l>J>-^>ol^  />^>-J.ji^     tiJjiJNji^^  T~Ajtfji^ 


^-  i^     Tlie  order  In  wliich  the  stories  are  treated  is  tiie  order 
of  the  fables  in  the  older  3astem  versions  of  tlie  Paneatan- 
tra  as  given  by  Hertel  in  Das  Pancatantra,  p.  12  ff .  The 
Hitopadepa  stories  which  are  not  contained  in  that  list  are 
given  in  the  usaal  order  of  Harayana's  Hitopadeca. 


S 


:i  o 


THE  Lion  AlJD  T}:ii  BULL.   The  story  oT  t>ie  friendly  ^ion  and  bull  set  at 
variance  by  t>c  jackals  is  t>ie  frame  story  of  all  versions  of  Panca- 
tantra,  EooV-  1.  In  the  folklore  it  occBirs  in  Parker's  Village  golk» 
Tales  of  Ceylon,  iii»  p.  22;  an-i  Skeat's  Fables  and  Folk. Tales  from  an 
Eastern  Forest, p.  30, 

Parker  unifprmly  translates  his  Sinhalese  literally,  with  the  re- 
sult t^iat  his  tranfrlation  is  frequently  unintelligible.  This  story, 
unfortunately,  suffers  thus.^/  As  far  as  I  can  make  it  out,  it  seems 
to  be  as  follows:  A  jackal,  seeing  a  lion  and  a  bull  friends,  wishes 
to  become  a  friend  of  them. also,  and  anke  the  bull  how  he  ma;^  accom- 
plish his  desire.  The  bull  repels  him.  Actuated  by  the  motive  of  re- 
venge, he  determines  to  brinr  about  a  quarrel  between  the  two  friends . 
He  tells  the  lion  that  the  bull  claims  superiority  to  him,  and  the 
bull  that  the  lion  intelStds  to  kil]  hiim  by  roaring  at  him.  T>ie  bull  at- 
tacks tvie  lion, and  they  fight.  The  bull  gores  the  lion  to  death/,  but 
tbe  lion's  roar  kills  the  bull.  TVie  jackal  eats  from  the  mouths  o''  the 
two  dead  aniii;als,  suriimoning  others  of  his  tribe  to  share  the  f^re\8t  with 
him.   This  story  is  very  differant  from  the  Pancatantra  tale  in  which 
^  two  jackalsr,  the  ministere  of  t>»e  lion,  first  welcome  ti-e  bull,  -^.nd 
later,  on  account  of  jealousy,  set  the  two  fighting,  with  the  result 
that  tVie  lion  destroys  t^e  bull.  It  comes  much  nearer  t>ie  Buddhist 
story  of  Jataka  347,  and  Schiefner's  T_ibetan_TaljftS  (Ralston),  p.  325. 
TVie  Jataka,  of  course,  is  the  only  one  of  these  that  can  be  the  parent 

or  the  Sinhalese  folk-tale.  In  soi.^e  respects  it  differs  frorfi  t  e  oral 

n 
tale.  It  goes  thus:  A  cow  and  a  lioness  form  a  friendship.  Their  o'^f- 

spring  wander  about  together.  A  forester  reports  t>ds  unusual  occur- 
rence to  king  Brahflfiadatta,  who  says  t' at  the  friendship  ^ill  continue  t)-%'v3^ 
until  a  third  animal  appe  rs.  A  jackal  beconies  tVie  ^rdnister  of  these 
t7?o,  and  determines  to  eat  their  flesh,  lie  reports  slander  of  one 


against  the  other.  The  forester  hastens  to  tell  the  king  oF  the  jackalA 
presence.  The  V-ing  cojues  on  the  scene  just  in  time  to  fini  the  delight- 
ed jackal  eatinc  the  fles)i  of  tVie  two  animals,  who  Viad  destroyed  each/0^ 
other.  He  utters  gathSs  relative  to  the  evil  of  liatenin-  to  slander. 
It  is,  of  course,  possible  that  this  is  the  progenitor  of  the  folk- 
tale, hut  there  are  so  many  differences  between  the  two  that  I  prefer 
to  leave  the  question  open,  trusting  tiiat  Borrie  other  version  much 
nearer  the  oral  tale  will  appear  either  in  the  Buddhist  or  Tamil  lit- 
erature. 

The  i^lay  tale  of  Skeat  is  a  queer  jumble.  The  moueedeer  sets  the 
V/ill  Bull  of  the  Clearing  and  the  Bull  of  the  Young  Bush  to  fighting 
by  alleging  that  each  has  slandered  the  other.  The  B<«11  of  the  Clear- 
ing slays  his  rival.  The  moueedeer  has  /atclied  the  battle  from  a  seat 
on  ^/i/   a  white-ant  hill,  and  the  ants  have  burrowed  into  him  so  that -^ 
cannot  rise.  The  victorious  bull  scatters  tVie  ant-hill,  and  releases 
him.  The  mousedeer  cuts  the  dead  bull's  throat,  according  to  iviuhaniraad- 
an  rites,  and  cormaences  to  flay  the  carcase.  A  tiger  approaches,  and 
asks  for  some  of  the  meat  (evidently  thinking  that  the  moueedeer  has 
filain  the  bull).  He  obtains  his  request  on  Condition  that  he  assist  in 
the  flaying.  Rain  falls,  and  the  mousedeer  sends  t>  e  tiger  to  cut 
boughs  with  which  to  irmke  a  shelter.  The  tiger  tries  to  clajnber  upon 
a  raft  in  a  river;  but  tVie  bank  is  eg  sli  pery  and  hie  shoulders  so 
l^X   ^et  wit>i  blood  that  he  does  not  succeed,  l.oticing  the  mousedeer 
quivering,  he  S'5,ys,  "What  makes  you  shiiver  so?"  The  iiiousedeer  replies 
ferociously,  "I  am  quivering  with  anticipation".  The  tiger,  fearing 
tViat  the  mousedeer  means  with  anticipation  of  eating  him,  runs  away. 
Since  other  Lalay  tales  are  descended  from  Semitic  sources',  and  since 
this  etory  itself  cV^'tVi'n;?^  sjky^ja'/f^  ^foVl'e^  tXjif  shows  v.oslem  infuences, 
such  at^  the  throat*cutting  netted  -above,  we  if.ay  safely  assume  that  it 


gets  into  tVie  folklore  tViroufh  the  ualayan  Hikayat  Xalila  dan  Darnina. 
The  lion  ani  t>.e  bu]  1  have  become  in  the  TolV  treatment  two  hulls,  by 
a  proces?  of  assiiailation.  The  account  of  their  friendship  has  bRen 
omitted.  The  incident  of  the  mousedeer  getting  stuck  to  tl- e  ant-hill 
is  a  toucVi  of  local  humor.  TVie  rest  of  t>ie  story,  the  fripVitenint"  of 
the  strong  tiger  by  the  weak  mousedeer,  seeins  to  be  a  reflection  of 
Vyaghrairiari  motif,  which  is  found  in  unmistak*able  form  in  Skeat's 
collection,  p.  45  ff. 


"^  ^ukasaptati,  T.  Siiiipl.,42,  T.  Orn .  52;  Kechschibi  *  s  Tuti-Kameh, 
XXX,  1;  Turkish  Tutih-l^araeh  (Rosen)  ii,  p.  136;  Pancahyanavarttika  2 
(Hertel,  Das  Pancatantra,  p.  139,  q.  v/  for  other  references);  Dubois's 
Pantcha-Tantra.  p.99;Julien'B  Les  Avadanas,!^/  ii,  p. 146;  Busk,  Sagas 
from  the  Far  East,  pp.  204,  380;   Frere,  Old  Deccan  Days  (2nd  Ed.), 
p.  274;  Stol^es,  Indian  Faify  Tales,  p.  35;  Day,  Foiv-Talep  oT  Ben;  al_, 
p. 257;  Caxrspbell;  Santal  Folk- Tales,  pp.  41;,  49;  -^Parker, Village  Folk- 
Tales  of^eylon,  i,  p.  213;  Phillips, Ori^entali^tj__i^,  p.  2(1;  D.  A. 
Jayawardana,  0|>ient  list,  ir,  p.  79;  S.  J.  Goonetilleke,  Oriantalist 
iv,  p.  121;  Steel  and  Temple,  Wide-awake  Stories,  p.  152;  Kingscote, 
Tales  of  the  Sun,  p.  98;  Bompas,  Folklore  oljr  the  Santal  Parganas, 
p/  539;  O'Connor,  Folk-Tales  from  Tibet,  p.  76;  ^xCulloch,  Bengali 
Household  Tales,  p..  305;  Wood,  In  and  Out  of  CVianda,  p.  59;   Gordon, 
Indian  Folk-Tales,  p.  58;  R.  S.  i*-ukharji,  Indian  FolV--Lore,  p.  100; 

Smeaton,  Loyal  Karens  of  Bur.Mah,  p.  ITS;  Cole,  Ind.  Ant,  iv,  p.  257. 


uKCHASTE  WJiAViiR'S  V/IFK .  This  story  occur*  in  all  t>ie  olier  versions 

of  the  Pancatantra  as  1, 3c  or  4c,  except  in  roiia-ieva  or  Ilsenienira,  In 

t>ie  Hitopa'is9a  it  is  II,  5t.  It  is  t>  e  story  of  the  \7eaver's  wife  iis? 

covered  ty  her  husband  goir.f:  to  her  lover,  an'i  tiei  to  a  post.  .Vhiie 

t)ie  weaver  is  asleep,  the  harher's  wife,  who  acts  as  a  procure  e,  re- 

leaeeB  her  ani  tal<"es  Vier  place.  The  husbani  awaVe^  an*!  adrepsee  so^ie 

woria  to  his  wife,  as  he  supposes  the  barber's  wife  ///  to  be,  but  she 

does  not  reply.  In  anger  he  cuts  o^t   her  nose.  The  real  wi^e  soon  re- 

turns  --pA    exchan;  es  places  wi^i;  her  substitute.  In  the  morninr;  she 

makes  a  trick  asseveration  of  trutVi  by  her  cViaetity,  call  in  upon  tVie 

powers  of  Heaven  to  restore  her  nose  to  her  if  she  be  truly  chaete. 

The  man  Bees  hie  wife  with  her  noseyhich  >ie  thinks  has  been  restored 

by  virtue  of  her  chastity,  is  convinced  that  he  has  n.isjudged  her,  and 

bef':;8  her  pardon  .  At  t>is  point  the  Ilitopadepn,  story  ends,  but  the 

other  versions  t.ell  how  the  barber's  wife  i.-ianages  to  fix  the  blame 

for  trie  loss  of  her  nose  upon  her  husband/. 

In  t>ie  foD'-lore  this  story  occurs  in  Bompas'sPolviore  of  t'le^an^ 

tal  Parganas,  j^/   p. 304.  It  is  a  part  of  a  longer  tal  v/hich  is  made  up, 
""  1 

like  many  other  folk  stories,  of  several  small  tales.    A  fithlers 

wife  is  found  by  her  husband  to  be  >iaving  illicit  rel'itions  vith  a 

Juj:i,  Ke  beats  her.  The  Jugi  hears  the  woman  cry,  and  rends  an  old 

woman  to  suranon  her   to  him.  The  old  woman  takes  the  place  of  the 

wife,  veefiinf^.   ani  wailing  in  hor  stead,  -'hile  fne  v?ife  goes  to  the 

Juf^i.  The  hu-^band,  enraged  at  K/'  his  wife's  noise,  rushes  out  of  trie 

house,  and  cute  off  her  nose,  VA^ien  the  wife  returns  to  her  place,  she 


^    T>ie  first  part  o^    the  story  is  "n  account  of  the  husband's  discov- 
ery of  Viis  wife's  infidelity.  He  locks  her  out  of  the  house.  SVie  throws 
a  large  stone  into  a  pool  of  water.  Ke  Vieare  the  splaeh,  t>anks  she  is 
drownin  herself,  ajnd  rushes  out  to  save  her.  She  quickly  slips  into  t^ 
the  house  and  looks  out  her  husband.  The  next   day  he  punishes  her  as  J^fi 
told  above. 


^1 


complains   of    the   false   charge   Vier  liustani  has  'btoufcht  against  her.    She 
t>"ien   calls   him   to    coiiie   ani    see    t>ie  iwiracle    t  at  hac    taVen   place.   lie 
fin'ie   her  with   y-er   Tace  wViole,    repents   oT   >iie   con^iuct,    ani    h-ts    full 
faitVi   in  her  virtue.   From   the  fact   that    the  folic- tale   enis  Viere    ,    I 
conclu-le   that   it   is   ierivei   from  the  Hitopa'ieya.   Any  Sanskrit   or  ver- 
nacular version   current   in  Bengal   niay   serve  as   itd  parent. 


CROwS  ALU  bl\Ai.ii.  The  Story  oT  tVie  crows  and  the  snaVe  who  ieitours 
their  young  is  found  in  all  the  older  versions  of  the  lancatantra  *x- 
that  of  Somadeva.  It  is  oar,  I,  4  etc.  '-^Vie  folVlce  "tia?.  it  in  Rama- 
swami  Raju'B  Indian  Fahles,  p. 78.  A  serpent  eats  tne  younj;  of  a  raven. 
The  raven  offers  the  serpent  a  po  tion  of  lier  daily  food  to  secure 
immunity  for  her  offspring,  hut  t>ie  snake  rejects  the  bargain,  disdain- 
ing the  carrion  on  which  the  raven  feedB.  The  raven  steals  a  "bracelet 
of  the  queen's  from  the  palace,  and  drops  it  in  the  serpent's  hole. 
As  the  servants  dig  for  the  bracelet,  the  snaVe  attacks  t>'era,  and  they 
kill|it. 

In  a  1  literary  versions  except  SP  and  Kitopadeja  the  lual  e  crow  con- 
sults his  wise  frien^,t>ie  jackal,  who  sugeests  to  hirn  the  stratagem  by 
which  tVie  snake  is  de  troyed.  Since  the  jackal  is  not  |centioned  in  the 
folk-tale,  we  c-^m   limit  our  possible  sources  to  the  two  versions  noteii 
Both  of  tViese,  though,  differ  from  the  oral  fable  in  one  point:  in  SP 
the  crow  steals  tVie  jewelry  froia  a  merchant's  house,  and  in  the  Hito- 
pade^a  from  among  a  prince's  clothes  on  the  bank  of  a  river,  while  in 
the  folk- tale  it  steals  a  queen's  bracelet  from  a  palnce.  In  this  re- 
spect the  folk  version  agree?  with  Tantrakhyayika .  In  no  literary 
example  of  this  tale  have  I  found  the  crow  endeavoring  to  make  a  bar- 
gain with  the  snake.  This  folk  story  either  is  descended  from  some 
literary  form  with  which  I  am  not  familiar,  or  has  been  deliberately 
jjiodified  by  Ramaswami  Raju  in  the  retell inr-  so  as  to  make  a  better 
story. 


yumoa  muj  crab.  tV^V. ;^;tWy'/Vr/'lbVj'fr  :?K^/ir//JK'0'^/^y/j^?^x'/^^^ 

This  story  ip  Sar.  I,  5,  etc.  The  heron  reports  to  ^^  the  fish  that 
'destruction  threatens  theui.  In  response  to  their  alnrmei  inquiries 
as  to  how  they  may  "be  saved,  he  offers  to  carry  them  to  another  pool. 
They  agree,  ani  he  ta^res  them  away  one  at  a  time,  but  not  to  another 
poni.  Instead  he  aoes  to  a   tree  with  them  and  eats  them.  Kot  c6n- 
tent  wit>i  the  fish  he  trita  the  same  trick  on  a  crab.  The  latter, 
t>iough,  sees  throu,'?h  his  deceit,  and  cuts  the  heron's  throat  witVi  his 
claws.  This  fable  occurs  in  the  folVlore  in  Raaiaswami  Flaju's  In  lian 
i'ables,  p.  88;  i-antalu's  Folklore  of  the  Telegus.p.  72  (accordin   to 
hertel,  Dae  Pancatantra,  p.  68-),  Ini.  Ant.  xxvi,  p.  168;  i^tsele's  Kusa 
Jatakaya.p.  251;  Parker's  Village  Folk. Tales  of  Ceylon, i,   p.  342; 
Skeat's  Fables  and  Folk- Tales  from  an  Eastern  Forest, p.  18. 

^he  literary  versions  a-ay  be  divided  into  tv/o  classes:  (l)  those 
in  wliich  all  the  fish  in  the  pond  are  not  eaten  by  the  heron,  but 
live  to  hear  the  crab  tell  the  good  nev/s  of  the  villain's  destruction; 
and  (2)  those  in  whic>i  no  mention  is  made  of  any  fish  surviving  or  of 
the  crab  returning  to  them.  The  first  class  includes  oar.,  Tantrakhyaa 
Textus  Siiiipl.,  Textus  Orn.,  K  and  D;  the  second  includes  Somadeva, 
Ksemendra,  SP,  Kitopadepa.  Two  other  versions  that  ^i^tW  ipi't'o  come  into 
consideration  >iere  are  distinguished  by  other  characteristics :^Jataka 
38  and  Dubois's  Pan t cha- Tan tr a ,  p.  7t  the  heron -prophecies  a  drouth 
an-l  thus  persuades  the  fish  to  leave  their  home;  in  the  other  versions 
the  heron  claims  to  have  overheard  fishermen  planning  to  fish  out  the 
pond. 

Ramaswami  Raju's  agrees  with  those  in  class  (l)  noted  above.  It  is 
an  abbreviatjon  of  sorie  one  oT  them,, just  what  one  cannot  be  deteru.ined 
because  ^^r.  "Ra ju  Iv        unscientific  enough  not  to  give  any  indication 
as  to  what  part  of  India  his  stories  come  from. 


^7 


Pantalu's  Teleru  story  "belongs   ith  Dubois's  tale,  liientionei  above, 
t%/¥-^i44i /'i^^W-   They  agree  even  so  Far  as  to  specify  t^e  sanie  length  of 
time  for  the  duration  of  the  drouth  prophesied,  twelve  Jears .  The  crab, 
though,  is  not  spoken  of  in  Panta^lu's  story.  It  ends  with  tVie   wicked 
crane  enjoying  Vis  unholy  feast.  The  folV-tale  is  a  descendent  of  the 
one  translated  by  Dubois,  in  which,  thougVi,  the  point  of  th«  story,  the 
punis>'flient  of  the  rascally  crane,  has  been  forootten. 

There  are  four  Sinhalese  folk  versions  of  this  tale,  one  in  Steele's 
work  and  three  in  Parker's  (see  references  above).  For  the  sake  of  con- 
veniece  I  refer  to  Parker's  three  variants  as  (l),  (2),  and  (3).  All  of 
these  go  back  to  the  Jataka  Story.  In  Steele,  and  Parker  (1)  and  (2) 
it  is  stated  that  tVie  pond  in  which  the  fish  live  is  drying  up  ,  just 
as  in  the  Pali  tale.  In  Parker  (1)  the  pra»#  offers  as  an  excuse;t/p  to 
the  fish  for  chan{!.ing  their  home  the  small  size  of  the  hole  in  which 
they  live.  This  is  a  folk  substitution  for  the  original  which  has  been 
forgotten.  Parker  (l)  is  the  only  one  of  the  four  versions   that  re- 
tains the  heron's  claim  that  he  is  living  an  ascetic  life.  Parker  (2) 
and  (3)  describe  the  sending  of  a  scout  by  the  fish  to  examine  the 
new  home.  This  incident  is  peculiar  in  the  literary  texts  to  the  Jata- 
ka, wV^ich  describes  t>ie  scout  as  large  and  one-eyed.  This  description 
is  lacking/  in  the  oral  tales.  Parker  (3)  varies  this  point  by  having 
the  heron  devour  the  scout,  instead  of  brin^inf;  hiia  back  to  report. 
To  excxise  the  failure  of  the  scout  to  return,  the  heron  says  t>iat  the  / 
first  fish  is  so  happy  in  his  new  quarters  that  he  refuses  to  leave 

X 

the  m.  The  correct  conclusion  of  the  tale,  fn^   killing  of  the  heron  by 

0 

tVve  crab  is  found  inly  in  Steele  and  Parker{l).  In  Parker  (3)  both 
aniiuals  perish,  and  in  Parker  (2) the  ^jif^f^i^   heron  kills  th   crab.  This 
latter  case  shews  how  unintellifsently  the  folk  can  treat  a  story.  The 
moral  has  been  entirely  lost  siRht  of.  A  composite  of  these  four  Sinhai 
lese  folk  tales  would  give  the  Jataka  story  nearly  as  in  the  Pali. 


There  can  be  no  doubt,    tlien   tl-iat   it   is   thei»  source/. 

The  i.alayan   tale   of   Skeat   is   anot>ier  chili  of    tVit   Jatalca,    In   it   the 
-pelican  aspures    t>>e    fish    that    their  pond   is   goinfi    to   dry   up;    the    fish 
send  a   scout   to   inspect    the  nev;  pool,   it /lt^^/lt^U/~HMUM^MM/Mi 


TliE  LlOi;  A1<I>  THE  HAKE,    This    Ptory   is   Sir.    I,    6,    etc.    The   lion   ter- 
rorizes   the  ither  animals   of    the   forest  by    the   indisCTiiuinate   slau;  hter 
he  makee  among   tViern.    They  persuade  him   to   cease   on   condition   t'^at   the^ 
supply  him  with   one  o^'   tVieir  numhet-  every  day   for  his   food,    vhen   it 
comes   the  Viare's   turn   to  "be   the   lion's   dinner,    he  plans   to   destroy   the 
tyrant.   He   doee   not  arrive  /;tf  in    tlie   lion's   presence  until   very   latp; 

o 

excusing  limself  by  saying  that  an^ither  lion  had  ietained  him  on  the 
way.   The  first  lion  is  very  angry,  and  demands  to  be  shown  his  rival. 
The  hare  tells  hi  to  look  down  a  well.  He  does  bo,  and  mistaVes  his 
own  reflection  for  the  second  lion,  leaps  at  it,  an-i  is  destroyed, 
Tliis  fable  occurs  in  the  folklore  in  Rous?|l,'8  Talking  Thrush, p.  130; 
Jrere'e  Old  Deccan  Days,^p.  156;  Pantalu's  Folklore  of  the  Telegus, 
p,  15,  Ini .  Ant.  xxvi,  p,  27;  Butterworth's  Zigzag  Journeys  in  India, 


p»  16;  Swynnerton's  Romantic  Tales  from  the  Pan jab  with  Indian  Kights' 
Entertaininent,  p,  154;  Ramaswami  Raju's  Indian  Fables,  p,  82;  O'Connor's 
Folk-Tales  from  Tibet,  p.  51;  Parker's  Village  Folk- Tales  of  Ceylon,  ii, 
p.  385;  £keat's  Fables  ani  Folk- Tales  from  an  Eastern  Forest,  p.  28; 
Steel  and  Temple's  Panjabi  Tales,  Ind.  Ant.  xil,  p.  177{2  versions); 
Dames's  Ealochi  Tales, /i^'jj^Jfyrl'fei^)^?!' Folk-Lore  iii,  p.  517. 

Thfl.  literary  versions  of  this  story  naturally  livide  themselves 
into  tj.o  claBses:  (l)  tViose  in  'sViich  the  hare  says  that  he  himself 
was  appointed  Toy  the  rest  of  the  animals  to  be  the  lion's  prey 
these  include  all  Indian  Pancatantra  books  except  those  noted  in  the 
next  class;  (2)  those  in  which  the  hare  says  he  was  sent  with  a  second 
ani  fatter  Viare  which  was  meant  to  he  the  lion's  dinner  but,  has  been 
seized  by  the  other  lion  --  t>ie8e  include  KandD  (all  ver^^ions),   Panca- 
khyanavarttika  30,  Pandja  Tandaraiu  (see  Hertel,  Das  Pancatantra,  pp. 
67  and  299),   To  class  (2)  belongs  properly  the  story  as  told  in 
the  Jainistic  iangatantra  books,  Textus  Siiriplicior  I,  8  ani  Furna- 
bhadra  I,  7.  In  these  the  hare  says  that  he  was  sent  in  compan;;^  with 
five  other  hares,  evidently  all  to  be  eaten  "i  y  the  lion.  The  five 
are  kept  by  tVie  rival  lion  as  Viostages, 


The    folk   storiee   ^re   iif f erentiatei      siiJlarly.    To   clasB    (l)    belong 
these   in  Rouse's   Talking   Thrush,    Frere's    Old  D«ccan  Days,    Eutterworth' 8 
Zirzat!  Journeys   in   India,    Raju's   Indian  Pablea,    O'Connor's  Folk- Tales 


from  Tibet,    ir'arker's  Villape  Folk- Tales    of  Ceylon,    Steel  ani    Temple's 
Panjabi  Stories,    Damee's  Baloc>>i   Tales.   To   class  Xl^fi   (2)   belong   those 
in  Jr-antalu's  i'olklore   of   the  Telecus,    Swynnerton's  Roxcantic   Tales 
from   the  Panjab  with  Indian  Ki^^hts'   iSntertainment,    and  Skeat's  Fables 


and  Folk- Tales   from  an  Kastern  Forest,  ^teel  and   Temple's  Panjabi   Tales  O^' 
Jijjasa^BxtaiBxaayxfeBxaxstBBBBwiaKtxBfyEwyxBfxikeyitterxryxTBrBiBn* 

EBrttaiFiei*;  ±R?:B±aBxxil:^xxJ'r»lBxkiyx!fBDB»xyKrwa0HiarxK±tfflji2±ep3j:xsuKhxa;s 
jklHBxiaiHiiMStaBixHBtaixfeyrBexgaByy  tsBB>^KBrt3?2:^x3sKxFaHe3c±XHtTa;rx|)yx&S^ 
iBxitBxsBHXBBxxSkKXBrgttxBtBxyxisxaktexexiatBJlzxfkiixagrBKKBKtxirKtjrKisExjklwB 
XHXK3:iKxiBXNBi;xiBB£TJ:l3BAxxS)3BxitBnx±8xa:ilXB:TXx^xkyxt)iBxfxini3rtxxxfiB^)cljaXB 
a^pB2:ixttBRxJ!yRBlBJ(x 

Rouse's  and  Raju's   stories  are   to  all   intenjts  and  purposes   the   same. 
The   tyrant  anin^al   in  Raju's   tale   is   the  tiper,    which    is    intcrchanceable 
wiyli   tVie   lion   in   folklore,    if    for  no   other   reason   t>.ar    that   Sanskrit 
Yyaghra    (Hindustani        bagh)   ji  ay  uiean   either  animal.   Except   for   the   fact 
that   the   Folk- tales,  inake  ro  luentior    of   any   other  Vares    th-ir    the   one 
clever  hare,    this   tale  would   represent   the  version   of   Textus  Simplicior 
or  Purnabhadra      in   an  abbreviated  form.    It   carrot  be   from  the  Kitopa- 
de^a   or  any    jt>ier  version    included   in   clasr:    (1),    because   it   contains 
tvv'o   details    found    in    tt-e  Jairistic    texts  mentioned   v/hich   do   not  appe->,r 
in   th^  Ujrfcu.ptif-letfufe;    the  >>are   says   that   the   rival    lion   claims    to   te   the 
real   lord   of    the   forest;    and  after   the  lion  has  been  killei    the  other 
animals  unite   in   sin(/;ini^   the   praises   of  ^heir   deliverer,    tVie  hare. 
These  .folk  versions   are   either  a  -/orkin;^   over   of    t>  a  Jainistic   rtory 
by    the   folk    in  which   the  mention   of    tV'e   ot)ier  hares   has   been   omitted, 
of   triey   are  a   they  are  popular   for.-ns   of   soiae   literary  ykxbxbh   descend- 
ant  of    the  Jainistic   tale    tha,t   omits   this    detail. 


Dajnee'8  story  has  the  sai/se  origin  as  the  two  just  tre  ted.  It  aerees 

three 
very  well  with  liaju'e  story  except  in  theee  4we  points:  the  clever 

animal  is  a  jtVte^Ul,  not  a  hare;  the  j^cJcaJ.  does  not  say  that  the  other 

tiger  claims  to  "be  >:ing,  but  merely  remarks  that  another  tiger  has 

come  into  the  country  an'5  is  even  now  sitting  at  home  after  enjoying 

a  jackal;  after  the  JAcis%-l  has  -lestroyed  the  tiger,  he  is  called  to 

account  "by  the  other  animals  who  >J3r  sent  him,  at  which  time  he  tells 

how  he  killed  the  tiger. 

Steel  and  Temple's  second  version  also  agrees  well  with  Raju's  tale 

vixen 
except  that  the  clever  aninial  is  a  ^aekxi^,  and  that  the  vixen  tells 

the  tiger  that  a  similar  agrremebt  has  been  made  by  the  animals  with 
the  tiger's  brother.  The  tiger  demands  that  the  vixen  show  him  his 
brother,  and,  of  course,  is  sho.?n  his  reflection  in  a  well. 

The  Tibetan  tale  o  :^  O'Connor  differs  widely  from  all  the  other  ver- 
sions of  tkBxt  with  which  I  aii  familiar,  A  Viare  is  caught  by  a  lion. 
He  advisee  the  lion  to  eat  another  an  1  very  large  animnl,  lar^-er  evon 
t'nan  the  lion  liimself,  and  very  dangerous,  which  lives  in  a  water-tank. 
The  lion  compels  the  Viare  to  lead  him  to  this  tank.  On  arriving  there, 
goaded  to  fury  by  the  cautions  of  the  hare  not  to  attack  the  ferocious 
beast  in  tVie  tank,  the  lion  leaps  in  an-l  is  dtov/ned.  The  next  day  the 
Viare  tells  the  lionnesB  tViat  he  has  destroyed  her  mate.  She  chaees  him, 
and  he  leads  her  to  a  hole  in  the  wall  of  an  old  castle,  into  which, 
she  rushes  with  so  much  momentu«i  that  sticks  there  unable  to  get  out, 
and  eventually  dies  of  starvation/.  Tl\is  is  the  literary  story  very 
much  chanf^ed  by  foj-k  treatment.  Only  tVie  original  motif  is  present. 


•'Tliis  manner  of  l^illin^  the  lionness  is  found  in  Eompas's  Folklore  of 

the_fcantal  i^vr^anas/,  appendix, (^Folklore  of  the  KolHan)^  p.  456,  where 
a~jackal  accomplishes  the  ruin  of  a  tiger  in  exactly  the  same  way.  It 
seems  probable  tliat",  this  incident  in  the  Tibetan  tale  is  an  addition 
taken  by  the  folk  story-teller  from  the  incident-collection  of  his 
own  .ind. 


Frere's  an-?  Lutterworth's  stories  are  identic-U,  corresponding  at 
tiiiBB  even  in  wording.  They  may  "be  treated  ac  one.  The  hero  is  a  jackal* 
There  ±s  in   no  mention  of  an  agreement  between  the  lion  and  the  rest 
of  t'ne.   animals.  The  story  opens  with  ^  reign  of  terror  in  whicVi  the  iA/»v\ 
Blays  all  the  wild  heaete  of  the  forest  except  XW   two  jackals.  These  /A 
elude  hiui  for  eome  time, tut  are  finally  compelled  to  corne  to  him.  From 
then  on  the  story  is  tVie  same  as  that  of  Rouse  f(f(^   or  of  Raju  until  the 
conclusion.  XlP   Here  thd  Frere-Euttcrworth  tale  tells  how  the  jackals 
stored  the  lien  after  he  fell  into  the  well.  This  folV-tale  is  a 
grandchild  of  tVie  Jainistic  texts,  "but  through  some  version  which  I  do 
not  know.  The  stoning  of  the  lion  is  found  in  the  literature  in  Bubois's 
I-antcha-Tantva,  p.  89  where  all  the  animals  ro41  lar^e  stones  upon  the 
lion.  This  latter  version  cf  the  story  is  too  far  reinovei  from  the 
oral  tale  in  other  respects  to  lie  its  source. 

lic«>rHi3WXE«DiBxtHx±iiBrt3fB?:±mB)HtxBfrxtha.rfHikxxarBiBH«xinxEia:K«xiS^3c 

Parker's  story  is  another  far.iliar  tale  to  which  is  appended  the 

motif  of  t'ne  "lion  and  the  hcire".  ^^  hear  finis  a  woman  in  the  forest, 

and  takes  her  to  his  cave.  Her  two  brothers  find  her  hy  following  the 

o 

sound  if  the  crowin  of  a  cock  which  she  is  rai^^ing.  They  take  her 
away  and  the  two  children  she  ^as  had  "by  the  bear.  The  bear  follows 
tliem  and  asks  the  v/oman  why  she  has  left.  She  replies  that  a  cleverer 
bear  has  callel  her.  He  wishes  to  see  the  cleverer  bear,  and  she  shows 
him  >iis  reflection  in  a  well.  He  leaps  at  the  reflaction  and  is  drown- 


ed. This  is  the  story  of  the  woman  who  marries  a  wild  animal,  and  is 
afterwards  rescucJ  from  him.  The  narrator,  though,  has  employed  a  nei 
lueans  of  extricating  the  woman  from  the  animal*  clutches. 


J.   Cf,  Parker,  Village  Folk-Tales  of  Ceylon^  il,  p. 288;  Bompas,  Folk^ 

lore^f  the  bantal  Parganaa,,  p.  154,  appendix  (Folklore  of  the  Kolhan) 
p.  454;  --ing8cote>,Tales  of  the  Sun,  p.  119, 


f3 

Wenow   turn    to    ttose      '-'lories   wliic>'   co:.«  urrier   clai-E   J^S    (2).      Cv/yn- 
nei'.ton'o    t-ile   confonae   very   closely   to   that   oT   th«  KandD,   and   is  prolD- 
aljly  flescenly*   froia  t>ie  Anvar-i   Cui.aili/  I,    14.    Tee  differences  bet\;een 
t>ie    two   are   slicht  ani    only   in  tuattftrs   of   detail,    for   example,    the 
villain   is   '\    tiger,    not  a   lion,    a   'lifference,    ae   I  Tiave   shown  ahnve, 
that   is  no   differencf?  at  all. 

Pantalw's   tale   ie  aleo    from  the  KandD,    ■hcinp  a  much  alhr'sviatei. 
fonn.    It   cannot  have  any  relationship  v;ith  ±ka  PancaWiyanavarttilfa  50, 
■bccaur.r:    in   the   latter  no  xnention   is  nale   of    the   lion  liclding   t>!e  hr.re 
in  hij?  arcis  as  he   1oo1<-b  at   the   reflection  in    the  water.    In   the  Telegu 
fable   tVi&   clever  aniu.al    is   a   fox.    This   version   of    t>:e   Btory  has   prot- 
Jihly   come   into    the   TalOiiU   cotUitry    free    the  liortv^west.   jt 

The   ctory   reported  by  Steel   and   Temple    (l)    ic    frorii   the  i'jandD,  too; 
but   itB  parentage   is  a   little   disgiiiEed.   A   tiger   catcher  a  jackal.    The 
jackal   S3.^B^    "You  had  better  kill    that   tiger  yonder  before  you  eat  me, 
?.est  >.e  hunt  your  forest  Y/hile  you   sleep."   'Itlr^ev  he   sho^^s   the   tiger  hie 
reflection   in    the  water,    the   tiger  hesitates    to  attack.    The   jackal 
Bays,      "Ke  has   caught  a   fine,    fat   jackal,    though."   The    tiger   le- ps   in  jtfe 
the  well   ani    is    drowned.    The   laFt    remark   of    the   jackal    shov/e    that 
this   story  once  knew  t>'e   incident   of    t>  e   second  jack-1    (or  hare).    This, 
tho^h,    has  been   lost,    and  all   we  have  left   of    it   ie    the  jackal's   point- 
ing  out  another   of  >'^is   ©wn  kind   in   the  well.    The    folk   story   is  much 
shortene-'    in   other   respects, too,    for    example,    by    the   omission   of  an  ac- 
count  of   an   af'.reement  between    the   tiger  and   t>ie   other  anixals. 

'ibie   story  frora  kalay  in  Skeat'o  work   ie   also   frois.  the  KandD   through 
the  Hilcayat  Kalila   dan  Damina.   The  mousedeer,    which    is    the   clever  ani- 
mal   in  i-alay   stories,    har    not   come  hircself   to   be   eaten  by    the    tie^er,    cut 
apolOf'izes    to   V  iu!  with    these  -^orde,    "I   could  not  bring  you  any   of    the 
other  beasts   because    the  'JTHy  was   blocked  by  a   fat   old   tiger  Tsrith   a   fly- 
ing  squirrel   sitting  astride   its  rau^izle."  V/hen   the   tiger  goes    to   loo'i"   in 
the  watsr/,   /  the  flying  sqirrel,   wha  has   come  v/ith    the  mousedeer,    sits 


upon  his  ciuKzla,  ani  the  mousedeer  uvo:n   his  hini quarters?,  or  course  the 
tiger  sees  their  reflection  too  in  the  water,  an-i  thinks  he  sees  oth'^re/ 
This  incidant  is  a  reminiecece  of  the  aeconi  hare  jn  ''aniD.  This  oral 
story  is  a  poor  illustration  of  a  popular  form  current  in  ilalay  which 
is  represent ei  in  the  Tamil-l«alayan  Panija  Tanlaram  (see  Hertel,  Das 
Pancatantra,  pp.  67,  295,  an-i  299).  Thercit  is  told  ahout  n  lion  and 
a  mousedeer,  in  a  form  vrhicVi  jiiore  nearly  repemhles  that  of  the  KandT). 
The  story  of  the  Hikayat  Kalila  dan  Damina  has  iDsen  modified  hy  the 
folk,  and  in  its  modified  form  has  been  included  in  the  Pandja  Tandaram 
by  Abdullah  Bin  Abdelkader. 


CiiATJill^'UL  AKIkALS,  UKGRATiOJ'UL  iJlK.  The  •arliest  appearance  of  thie 
story  in  the  Pancatantra  cycle  is  Purnathadra  1,9.   A  poor  Brahman  is 
driven  fro.ii  jfiXp   home  by  his  wife  to  secure  means  of  sustenance  for  his 
family,  he   wanders  into  a  wood,  and  while  lookinf'^  for  water  finds  in 
a  well  a  ti^jer,  an  ape,  a  snake,  and  a  man.  All  t>iese  he  rescues  from 
tt.e  well,  although  the  animals  warn  him  against  the  perfidy  if  mankind 
in  general  and  tne  danger  of  saving  the  goldsmith.  On  his  way  hooie  the 
BraVuiian  #ecoiues  hungry,  thinks  of  the  ape,  and  is  provided  -with  fruit 
by  hiiii.  The  tiger  presents  him  with  sonie  jewels  K//K^/  taVen  from  a 
prince  he   nas  killed.  The  Brahnian  takes  his  gift  to  the  goldsmith  for 
appraisal.  The  goldsmith  recognizes  the  jevelry  a;^-  his  own  h-andiwork, 
and  for  the  sake  of  a  reward  betrays  the  Brahman  to  tV;e  kinf-  as  the  /i^j6^ 
Diurderer  of  the  prince.  ^Thile  bound  and  waiting,  for  death,  the  Brahman 
t^^dnki;  of  tne  snake.  The  grateful  animal  copies  at  once,  and  plans  to 
save  his  former  benefactor,  lie  bites  the  king's  chief  '.7ife,  and  she 
can  be  cured  only  when  the  Brahinan  strokes  her  with  his  hand.  Tyi©  truth 
then  comes  to  light,  tVie  goldsmith  is  punished,  and  the  Eraliman  is  re- 
leased and  elevated  t*  the  position  of  minister. 

This  story  continues  with  variations  in  later  versions  of  the  Fanca- 
tantra  wViich  are  dependent  on  Purrabhadra  (see  L'ertel,  Das  Pancatantra, 
pp.  114,  135,  269,  305,  308,  322,  and  343)  .  It  occur?  in  KandD  (see 
Hertel,  op.  cit.  pp.  371  and  424).  It  is  also  found  in  the  Buddhist 
literature  --  Jataka  73;  Rasavahini  4;  Chavannes,  Cinq  Cente  Pontes  et 
Apologues  Chinois,  I,  p.  87;  Schiefner,  Tibetan  TalcB  (Ralst*n),  p.  309; 
■iariiiapataka  (see  Benfey,  Pantechatantra^I,  pp.  195  and  208);  and  as 
a  Buddhist  story  in  Kathasaritsagara  (Tawney's  translation)  II,  p.  103. 


In   the   folklore   it   occurs    Tour   times:    v'lieson's   Laos  goll-'lore   of   Far- 
t>ter  In^lia,    p.    95;   IJatesa  SastrT's  folklore   in  Souti'isrn   Iniia   1,    p.    9 

(also  putlishe'i   in   In'l.   Ant.   xiii,    p.    256,    and   in  KingscJite'a   Tales   of 
the   r^un,    p.    11);   Bo^ipas's  i'olklore   of   the  Santal  Parganae,    p.    292;    and 
^T^^^^&rid(i.clHa.iv),   Folk. Tales   from  the   Indus  Valley,    Ini.   Ant.    xxix» 
p.    405    (also   pulijlipViel    in  book   form--    see  liibliopraphy)  .    Of    these^two 
are  not   folklore  Lut  are   translations   of    literature:    Fleeson's  ani 
Ijatesa'e   stories,    i-das  Fleeson   in   a   footnote   says./K^'t    "This    only   of 

-TV 

the  Folk  Tales  has  been  writteil  before.  It  is  taken  froia  an  ancient 
temple  book  ani  is  well-known  in  al]  the  Laos  country/."  It  need  not, 
therefore  ,  be  iiscussed  >iere. 

I:;atesa  is  not  8o  frank  about  his  story.  It  is  called  "The  Sooth- 
8-i,yer's  Son",  an-,  ^oes  as  follows:  A  soothsayor,  en  dying,  recites  the 
following  Sanskrit  verse  as  t'ie  fortune  of  his  son  Cangadhara: 

Janiiiaprabhnti  laridryam  daga  varsani  bandhanam 

•safuudratire  :naranam  kincidbhogam  bhavisyati. 

Tikis  would  aeem  to  mean  "From  birth  poverty,  ten  ye-^rs  of  imprison- 
aioit,  death  on  the  sea-ahore,  and  theh  there  will  be  some  happiness." 
The  son  ixiakea  a  pilgrimage  to  Benares.  On  his  way  he  rescues  from  a  Tell 
a  tiger,  a  snake,  ani  a  rat,  and  in  spite  of  the  varnings  of  th  se 
axiiiiials  a  golds:;iith.  Ten  years  later  on  hip  w^.y  ho./itt  from  Benares,  he 
cooes  to  the  same  well.  He  tvdnks  of  the  tiger,  irrho  conies  to  him  with 
a  crown  taken  from  a  king:  he  has  killed.  The  snake  and  rat  also  make 
him  pi^esents.  He  takes  tie  crown  to  the  joldsraith,  y/ho  reco.'inizee  it 
and  has  him  accused  of  the  king"»  j&iurder.  He  is  thrown  into  prison  fot 
ten  years^,  his  only  nourisTuvient  beinf:,  what  t>ie  rats  brinp  him.  kean- 
wliile  the  snakes  and  tigers  play  havoc  with  tVie  lives  of  the  subjects  / 
of  the  unjust  king,  wVio  'nas  thrown  the  Brahman  into  prison  without  a/p'/o 
proper  investip-ition.  WTiile  the  people  ^.re  dyinf'  in  such  number?,  the 
pris4ner  continually  declares  that  if  j^iven  the  c>iance  he  can  stop  the 
ravages  of  the  ti{::ers  and  snakes.  At  last  Vie  is  heard.  He  if  released. 


-I  > 

revives   tlie   ieai.has  his    innocence   recognizei,    an-l   is   promisel    the   >!and 

of    the  princess.    The  goldsmith   in    seized,    hut   is   f-eneroualy  pardoned  hy 

Gangadhara.  lie   then   starts    to^  Viome.   TJn'vittin^ly  he   takes   a   road    that 

goes  hy   t'le   side   of    the   sea,   }le  unexpeotelly  meets   biK   hrot'nor,    who  has 

corae    to   loor   Sor    -.iiB.   KxcesKive   joy  kills   him.    T>ie  hrothor    sntrust-'-'    the 

corpse    to    o>ie   care   oT   Gaiissa.    Tl-je   Ganas,    unahle   to   resist    t>ie   tempting 

delicacy^,    ievour   the   corpse,    v/hen   Ganesa    is    called   \ipon  "by   the  hrother 

for    the/;6^////  body,    iH/H/ii/^i^-d^^  he   cannot   produc:;   it.    In   response 

to   thz  hrotVier's    taunts,    hoTrevcr,    he  inakea   aixiends  hy   restoring  :-iore 

[     than  was   p:iven   to  Vvim,    ani   rrstores   Ganfradhara   to   life.    All   ]ive  hap- 

pilv    ever  afterwards.    The   correct    interpretation   of    the   sootheayer's 

prophecy  now  appears .   %%xii%^  Kincii   in    the   second   ]ir.e   should  he   con- 

etrue'1   ^ith  riiaranam  not  hViopam,    and   the  Moanine  o^    ^-^-^  wV.ole  verse   is: 

"From  birth  poverty,    ten  years   of    imprisonment,    hy   tv.e   seashore   death 

fo\--  n    little  v?hile,    then   there  will    be    enjoynent . "   This    r  +  cry   is 

clearly  not    folklore,    but   ir   a   T'iece   of   Tamil   litcratirre,    just  as   arfi 

1 
ofnerc   of  y>^j^^fifl[  Katesa*s   stories    .      The  SansVrit,    not  vernacular, 

verse,    -hich    is    the   thread   tl-at  unites    the  various   parts   o*"    the   story, 
is   surricient    to   sho^  jt^K^V  the   truth   of    thir.    statement,    /^'len   7?e   consider 
a3so   the   ingenious    tricV   of   the   second,    an-l   unexpected,    intc;rpretation 
of    the  verse,    the   literary   character  of    t>ie    tale  hecocies    still   mere 
evident.    There   is   still   the   furtVier   testimony  of    the   cVilful   way   in 
■BThich   the   story-teller  has   woven  with    the  Pancatantra   etftry   the  addition- 
al   story   of    the  Ganas   and   the    corpse,    Tl'is    latter  has   ret   cor'e   to  my 

i-c'f/  r.o.    13   in    "Tales   of    the  Sun".   wViich  is  a   translation   of   the  six- 
teentVi   century  Tanil  Alajfesa  PCatha,    f^j^^/f^vf  Vyf^'^ovi    for  ^ffor-l    identical  /ocr^ 
The  Jiinp:  and   his    four  i>;in~isters,an    eld   Inijan  roL-anee,    .vith  notes  by 
j^j^>riirr:A-r~CloustQr:.    uadras.    1386.    It   is   also    found    in   Clousten's 
A_  Group  of   E-istern  Rojuances.,    translatei    from   the_J_£rslarLt    Taiiiil^   •j.jli 
Urdu.   ClaFt':ov;,    Hodges   ani    Co.    1889.    Cee    introduction,    p.    xxix,    of    last- 
mentioned  work   for:  ^/^X^gL^0sp^i!i^/f^p'/X¥f!  an   account   of    the   literary   char- 
acter  of    the  AlaVdsa  Katha,  ,  ^ 


notice  anywhere  else.  The  '.'/>iole  story  ae  ^'.iven  by  Katesa  will, of  course, 
be  Touni  in  the  Taciil  literature  wV.en  it  is  ii  ere  Tully  exploited. 

.Ve  no'.v  co.i.e  to  the  iiscuss  ion  of  the  stories  that  are  reully  folV-lore 
The  first  of  these  is  t' at  of  Boi.ipas  w)iere  it  i?  part  of  a     tale  which 
is  a  ehcrt  but  confused  union  //-with  anothj'^er  stoiy  inci'lent.  Cur  part 
of  the  tale  comiencec  on  pa^  e  ^^^^/   2?3,  A  ferryi.iar  7/al>s  in  -  forbi-lden 
direction  (Soutli).  He  rescues  succes'sively  a  cow  fron  a  pit,  a  buf- 
falo fron;  a  bog,  an  1  a  wan  from  a  well.  The  latter,  t^oufih,  ungratefully 
pushes  (lis  reeusr  down  t>ie  very  well  from  v7>iio>i  he  has  ju?t  baen  lifted. 
y.   The  ferryman's  wife  eventually  {-sts  hln  out  of  the  well,  scolds  him, 
ari-i  t>ie  couple  3  eave  the  country.  This  vrrrEion,  v/i  tVi  i\,e   sue  r.essive, /^i<p^ 
rather  t>ian  simultaneous,  retcuinr  of  thise  In  trouble//,  copies  closer 

to  t'l^e  Buddhist  tale  from  Laos,  reported  b$  lirti   "leeson,  than  to  any 

2 
otVier  form  I  inave  encountered.  It  is  a  poor  and  abbreviated  anecdct^  }^ 

here,  severely  mutialated,  ar  i  witVi  po  rn^^ny  charrcterlsticF  of  the 

orii.';inal  orcitted  as  to  m^Ve  it  unintcrestirr  except  to  sho''.'  to  what 

depths  a  eood  story  can  iercen'l  v/Tien  it  nets  into  the  fclVlore.  11  is 

probably  Eud]>ist  in  origin,  'lut  it  is  so  muc>'  change-^  ap  ;tV  not  to  be 

traceable. 

The   story   given  by   Barlow  an-l  ^^^t)i     ci.air   i"?    one   of   a    series    of 

anecdotes   about   t:akhi,    the   pious  kussalinan.    SaVhi    rescuer,   •-      an,    a 

jacJca]  ,    an-i!   a   snaVe    froa.  a  well,    although    the   two  anina^s    c-.tition   him 

ae=^'inst   the   ingratitude   of    t>.e  i;:^;n.    The   sr^ke   revrards   EaV^ii  by  spitting 

up  a   lump   of   gold    for  hjira,    ani    pointinf   out    to   >'im  herbs    o'^  '-'onderful 

medicinal   value.    The   rescued   roan,    w>ic   is   a  prince,    o-   arrival   at   a   city 


^  1/ 

'inis   story  and   that    in  bPt'^appea.r   to  be   cousins.    In  l.ateaa's    tale 
the   goldsii.ith    ie   ^  called   ey-.  rnatasVara    (gol  d- thief )  ;    in   SP^  he   is 
called   svarnapaharina    (gold^^Thief)  .    The'se  are    the   only  places  7,'here   I 
Viave   founrTTiTe'ioTdsI^-ith   called    "pold-thief " .    SPt    i?    influenced  by  Taridl 
litej^ature    (see  Hertel,    Da  s  i  a  n  c  a  tan  tra .  p .    304). 

"^It    i?"    v/orthy  ,cf   remark  here    that  Tnany   other  Santal    tales    show 
a  close  resemblanc^e   to  Buddhist   stories. 


demanis   t'ne   r-Oli  as   hie    own,    irri  lias   Sakhi  hrou'>it  before    the   ^wifie . 
The   latter   oriers    hirn   to  be  sewn   up  }<'  in   a   raw   calP'syin   ani    exposei   to 
the   sun/  as   a   fnisf.    Th-   Vin      of    the   country  'becoines   afflicte-1  T^ith  a 
terrible   disease.    Sakhi   cures   hirn  by  means   of   the  herbs  ^j?hich  th"^ 
Enal<-e   gave  hire,   lie   then   recievefi    the  lisual  half   of    the  Vin^'-iom  ani   the 
hand   of    the  princess.   IJothing  :iiore   is   snail   o^   the  ungrateful  man.    The 
ja.cy.e.1  afterwards   shows   his   frratita^e   to   SaVhi   j(  by  /?:ivinn  hin  a  beau- 
tiful   flower   from   the   place  where    the  Panj    Pir  have  teen  praying. 
This,    too,    is   a  much  niutialatei    Torix',   of    the   gtory.   ."..a'-iy   ijr,portant   de- 
tails are   oiaitted.   As   striking;  as   any  oS    the    omissions   is    the  failur* 
of    the   story   to   say    tVtat    the   disease   of    the  king  which.  Sakhi   curss    is 
brought  upon  hiiu  by   the  unjuet   treatment    that  has   been  administered   to 
Sakhi.    Of    course  a   form   of    the   story   so   poor  as    this    is   -i/^-ii.   the   re- 
sult  or  popular  mishandling.    It  has   no  good   literary   parallel.   Prom 
the   fact   t'lat   it   is   so   thoroughly  ?^4ihoLjnimedan    in   Y.^^^  -Ttany   of    its   de- 
tails,   we  may  safely  assume   that   it   comee   from  y{C     a  Mahommedan  source 
such  as  KandD. 


Ilibi  LOUSE  AHD  '2EE   PISA.   T'liis  stor;/  ooq^mtb   from  earliest 
times  in  the   PaScatantra,— Sar.-  I,  V^  etc.  A  loiLse  inliabits 
the  l3ed  of  a  King.  A  flea  comes  there  siid  insists  on  remain- 
ir^'  in  spite  of  the  remonstrmices  of  the  louse.   The  flea  nips 
-the  King  so  hard  that  he  feels  the  bite-   The  bed  is  searched, 
the  flea  escapes,  but  the  loiise  is  fouiid  and  killed.   In  the 
folklore,  this  storj'  appears  in  Parker's  Yillag^e  Folk-Tales 
of  Ceylon,  III,  p.  SO,  with  a  bug  (bed-bug,  cimex  lect-clarius?) 
playing  the  part  of  the  flea.  Tae   folk  version  is  the  des- 
eendent  of  Textus  Simplicior.  Purnabhadra ' s  storj-  is  too  ful- 
some to  be  considered  as  bji   ancestor  of  the  oral  tale,  for  it 
says  that  the  louse  dwelt  in  the  king*s  bed  with  all  her  des- 
cendents  and  gives  other  details  of  v;hich  no  trace  is  found  in 
the  stor:/  from  Ceylon.  The  Kathasaritsa^ara,  Brhatkathamanjari, 
and  Southern  Sancatantra  versions  are  not  full  enough:  for  they 
dc  not  contain  the  flea's  argument  that  he  has  tasted  the  blood 
of  all  sorts  -f  people,  but  nevey  of  a  king,  and  lie  is  deter- 
inincd  to  try  it,  no  inatter  wliat  its  flavor.  Textus  Simplicior, 
I,  9,  is  neither  too  fixll  nor  too  brief.   Some  Southern  Indian 
rescsnsion,  v;hich  lias  its  parent  in  Textus  Simplicior,  must  be 
the  source  of  our  folktale,  say  perhaps  Dharmapandita's  Sans- 
krit Pancatantra  (see  Eertel,  Das  Paris  at  antra,  p.  508.) 


BLUE  JACILAL.    This    story    is   Sir.    I,    8,    etc.    ,    liitopadefa   III,    6.    I] 
the   folklore    it   is    fouiri   in   Dracott's   Simla    /illaKe   Tales.  p. 

198,    and  iCnowles's    '''oik- Tales    oT  KasT-unir.    p.    260. 

kiss   Dracott's   story   is   as   follov^s:    A  jacVal   ba8   Vie  'natit   of   f^o- 
to  a  vi]la;e   every    evenini:.    One    evening  Vie  puts  his   head   in   a   vessel 
of   indifeo.    On   returning/:   to    the   jungle  l-is   handsome  appearance   so 
charms   the   other  animals   that   they  make  him  their  king.   At    rirst 
the  kinf;   keeps   ftea*   the  jackals,    ani  his  howling;  at  night   is   unnot- 
iced.   One  dxy,    though,    he  becomes  angry  at   some  young  jackals,    and 
turns   them  all   out.    That  night,    wVien  Vie  howls,    his    true   jackal   na- 
ture  is   recGfj-nized,    an?    tie   otVier  animals   4«»  drive   him  out.    This 

(  ^-^TfririU  ■U.v/<.o-^  t4^   |,^UvJJi  TJ^    ^a>u->.»v 

is  a  popular  version  of  IJechschilji's      Tutinameh  x>'>Tii,l,    differing 

A 

from  it  only  in  slight  details.  One  or  these  is  that  the  Persian 
8^»  ii^akes  the  jackal  king  of  his  own  species  herore  he  becomes  kinfe 
of  tie  rest  of  t'ne  animals.  The  oral  tale  does  not  tell  us  this,  but 
tViere  seems  to  be  a  reminiscene  of  it  in  tiie  statement  that  he  kept 
the  jackals  near  him.  The  Persian  says  that  the  king  disanissei  the 
jackals  from  his  presence  because  he  was  ashamed  of  them;  the  oral 
tale  says  he  dismissed  them  because  he  was  angry  with  so..:e  young  jacelc 
jack  Is. 

Although  Knowlee's  tale  has  soraethin;  in  coiimion  with  the  story  of 
the  Blue  Jackal,  it  is  properly  another  fable,  of  '-srhich  a  better 
illustratiin  is  given  in  Swynncrton's  Roi/.antic  Tales  from  the  Pan^ 
jab  with  Indian  I. ijgh ts *  Entertainment,  .p.  313.  In  the  latter  story 
soii.e  jacV-.ls  find  a  bundle  of  papers,  7/)iich  su?;gest  to  them  the  elec- 
tion of  a  lambardar .  The  fortunate  (?)  candidate  is  proviiei  with  the 
papers  as  evilence  o''  his  autViority,  and  a  basket  is  tied  to  Viis 
tail  in  lieu  of  a  crown.  Suddenly  dogs  attack  the  jackals.  They 
all  fiee  tp  their  >!Oles,  but  the  lambariar*  s  decoration  prevents 
him  from  enterinr  >iis,  and  the  dogs  catch  and  kill  hiqi.  The  point  of 
the  story  is  to  s>iow  the  perils  that  are  attachei  to  honor,  an-i  this 


s^uiie  point  id  made  in  tne  Kashjniri  tale  of  Knowles.  The  latter  is 
rather  different  from  tne  former  ani  not  so  good.  It  is  in  Yrief  as 
follows:  All  V-e   animals  ha/^  their  respective  Vings.  TV.e  jacVale 
also  elect^one,  choosin,;  an  oli  jackal,  who  ""by  way  of  distinction 
allowed  nis  fur  to  "be  dyed  blue,  and  an  old  broVen  winnowing  fan  to 
be  fastened  around  his  neck.*'  One  day  a  tiger  came  upon  the  ^'ing  and 
many  of  >ii8  subjects.  All  escapei  but  ki  His  Majesty,  w'-o  war  sav^kt 
unable  to  get  through  the  narrov  entrance  to  >ii8  cave  on  account  or 
the  'winnowing  around  his  neck.  The  tiger  tied  him   by  a  rope  in  Viis 
cave.  Eventually  the  jackal  escaped,  but  when  his  former  subjects 
wanted  him  to  assuiae  his  former  positio^n,  he  declined  to  encounter 
for  the  second  time  the  risks  attendant  upon  the  honor,  Knowles' 8 
tale  is  clearly  a  poorly  told  version  oT  the  story  given  by  Swyn- 
nerton.  It  shows  how  a  storyteller  who  remembers  only  the  theme 
an'l  some  of  the  incidents  of  a  story  supplies  the  missing  details 
from  >iis  imagination  or  his  general  stock  of  folk- tale  incidents. 
The  narrator  Vias  added  to  the  stoty  of  the  jackal  as  lambardar  the 
incident  of  the  jackal  dyed  blue,  usin;-  it,  though,  in  a  very  see- 
on  iary  and  superficial  way. 


THIS  STE/JiDBIRP  A5©  THE  SEA#  HYie   story  of  tlie  Sti^andbird 
and  the  i5ea  appears  in  all  tiae  .uancatantra  collections,  Sar.I, 
10,  etc.  In  ,tlie  folklore  it  is  found  onljr  once,  I!anv/aring»s 
liaratlii  Proverbs,  proverb  £97,  p.  41.  3iie  follctale  is  as 
follows : 

The  eggs  of  a  titve  (Skt.  tittibha)  are  washed  away  by 
the  sea.  V'hen  the  sea  vd.ll  not  return  them,  the  bird  attempts 
to  empty  it  h'j   flinging  aside  the  v;ater  with  her  beak.  Her 
mate  lielps  her.  Sarad,  the  god  of  quarrels,  becomes  acquaint- 
ed wiiii  the  sitoation,  and  instigates  the  eagle  (Cxaruda?)  to 
help  the  titrest  ^he  eagle  v/ith  his  army  of  birds  unites  with 
the  straiidbirds.   The  fish  fear  that  the  sea  V7ill  be  dried  up, 
and  aDpeal  to  Yisnu.  He  adjusts  matters. 

lo  Isancatantra  version  to  which  i  have  access  agrees  in 
all  important  points  with  this  tale,  although  I-umabhadra * s 
story  comes  closest  to  it.  These  d.ifferences,  however,  are 
to  be  found  in  his  tale:   (1)  The  tittibhas  enlist  the  aid  of 
all  the  birds  a^TsAnst  the  sea;  (£)  they  endeavor  to  fill  the 
sea,  not  to  empty  it;  (S)  a  v/ise  hamsa,  not  Rarada,  advises 
them  to  appeal  to  Garuda;  (4)  Garuda  induces  Visnu  to  coerce 
the  sea,  and  tlie  fish  do  not  beg  him  to  settle  matters.  The 
first  difference  could  verjr  well  be  an  omission  in  the  tradi- 
tion of  the  tale,  but  the  other  points  of  disagreement  betoken 
either  a  very  v/ide  divergence  in  the  oral  transmission  of  the 
story  from  the  form  it  had  into  its  parent  literar^r  state,  or 
descent  fr6m  some  later  version  of  the  Pancatantra  tale. 


Hirmala  Patiiaka^s  Old  llarathi  rescension  can  not  claim  the 
fatherliood  of  tlie  folktale,   for  in  its  stoiy  no  mention  is 
made  of  Visnu  (Hertel,   Das  gancatantra,   p.   S77.)      Other  ver- 
sions from  the  Earathi  section  of  India  are  not  accessible 
to  me,   and  I  am,   therefore,  miable     to  decide  the   immediate 
ancestr:,'-  of  this   tale. 


■  THE  HAMSAS  AED  THE   TORTOISE,   Both  of  the  tv/o  occurrences 
in  the  foUfclore  of  the  story  of  the  Haiisas  and  the  Tortoise 
are  from  Ceylon:  H.  A.  Ileris  in  The  Orientalist,  I,  p.  124, 
and  Parker,  Village  Folktales  of  Ceylon.  I,  p.  234.   Tlie  story 
is  found  in  the  ?ancatant3?a  from  tlie  earliest  times,  Sar.  I, 
11,  etc.,  hut  only  the  Soutliern  version  of  inibois*s  Panteha- 
Tantm,  p.  109,  need  he  considered  here,  since  both  of  the 
stories  mentioned  are  allied  to  it.   Tlie  characteristic  fe9.tu3?e 
of  this  version  of  the  literai^r  tale  and  the  two  folictales  is 
that  a  fox  (or  jackal),  not  people,  makes  tlie  remark  tlmt  in- 
duces the  tortoise  to  speak  and  therefore  to  fall,  and  immediate- 
ly pounces  upon  tlie  poor  creature  to  eat  him.  The  hard  shell 
of  the  tortoise,  though,  baffles  him;  and  at  his  victim's  own 
suggestion  he  carries  him  to  the  water,  to  soften  him,  keeping 
a  pav;  upon  his  back  Miile  submerged  so  that  he  may  not  escape. 
After  soaking  a  while,  the  tortoise  says  that  he  is  all  soft 
except  the  spot  on  v/hich  the  jackal's  foot  is  resting.  The 
jackal  lifts  his  foot,  and  tiie  tortoise  slips  away  to  safety. 
There  are  a  nximber  of  ooints  of  difference  between  the  various 


versions.  Dubois  calls  tiie  birds  eagles,  v/hile  the  folktales 
call  them  cranes  and  storks.  The  former  give  no  reason  for 
the  desire  of  the  b^i^lds  to  1  ave  their  original  home;  but  the 


1  -  iarker,  Yilla^^i-e  Folktales  of  Ceylon^  I,  p.  240,  calls 
attentionT'to  the  fact  timt  the  animals  named  by   Pieris 
"fox"  sgid  "crane"  are  not  found  in  Ceylon.  Ihether  or 
not  xieris  has  mistranslated  his  snimals'  names  can  not 
be  told;  but  if  his  designations  are  correct,  they 
show  this  story  to  be  nearer  some  mainland  version  tlian 
Parker's.  The  two  stories,  though,  are  the  ss,me. 


folktales  both  state  that  the  cause  for  luaking  the  eiiaii^-e 
of  residence  is  a  drought  v/iiich  has  dried  up  the  v/ater  in 
the  pond  where  the  tortoise  lives;  and  in  a  variant  of 
Parker *s  the  drought  is  said  to  have  lasted  seven  years. 
Itehois's  tej^o  claims  a  friendship  of  long  standing  between 
the  three  animals,  rarlcer's  only  prosiaity  of  residence, 
and  Pieris's  no  more  than  a  chance  meeting  at  the  time 
of  trouble.  5?he  speeches  of  the  jackal  also  vary  in  the 
tliree  versions.  These  matters  of  difference  are  sufficient 
to  show  tliat  Dubois's  tale  can  not  be  re-mrded  as  the 
parent  of  the  folktales.  -All  three  evidently  point  to  a 
form  of  the  story  native  to  Southern  India  as  such,  which 
is  yet  to  appee^r  in  the  vernacular  literature. 

In  Pieris*s  tale  the  fox  in  an  effort  to  recover 

the  esca'oed  tortoise  seizes  a  Kekatiya  yam  that  v/as  float- 

? 

ing  on  tlie  v/ater.      In  barker's  story  the    jackal  takes  hold 

of  tlie   turtle's  leg,   but   is  tricked  into  letting  it  go  and 
seizing  instead  of  it  a  Ketala   {    -  Kekatiya?)   root.     At 
this  point  Pieris's  stoiy  ends;   but  Parker's  continues 
with  a  lons'  account  of  the  efforts  of  all  the   jackals  to 


1  -  The  Buddliist  stories  -  Jataka,   lo.  215;   C-iavannes, 
500  Contes,  vol.1,   p.   404  anO.  vol.   II,   p.   340  ajid 
p.  430;   Julien,   Les  Avadsaias,  vol.    i,   p.   71  -  are 
not  similar  to  this  version,   and  exclude  the  possi- 
bility tlmt  this   forn  is  peculiarly  Buddliist. 


^7 


to  get  reyenge  on  all  the  turtles,  and  their  final  discom- 
fiture. The  Ketala  root  triclc  of  Parlcer  is  probably  the 
original  of  the  incident  in  the  other  tales,  for  the  same 
trick  occurs  frequently  in  the  folktales  (Frere%  Old  Dee  can 
Bays,  p.  279;  Gordon,  Indian  Follctales,  p«  67;  Steel  and 

Temple,  Wideawake  Stories,  p.  245;  Parker,  Village  FolktgJ-es 
p  - 

of  Ceylon,  I,  p.  381.)  Is  barker  justly  remarks,  his  story 
should  end  here.  !I?he  rest  of  the  tale  is  another  trick  show- 
ing the  superior  cleTerness  of  the  turtle. 


THE  THREE  FISH.   This  story  occ^oxs  In  Mahabarata,  XII, 
137  (Roy's  Translation  12,  p.  43E);  Hitopa|(eca,  IV,  £;  Sar.  I 
12;  etc.   In  the  folklore  it  is  found  in  Pantaliol^  Folklore 
of  the  Telegu.s_  So.  37,  p.  80  (according  to  Hertel,  Das  Paiica- 
tantra,  p.  68),  tut  as  Ko.  38  in  Ind.  Mt»   XXVI,  p.  224. 

The  folktale  is  as  follows:   Three  fish  live  in  a  lake. 
One  of  these  notices  tliat  tlie  water  is  drying  up,  and  advises 
his  companions  to  leave  lest  they  all  be  caught  "by  fishermen, 
but  the3-  refuse  to  go.  He  himself  leaves.  Later  fishermen 
catch  the  two  other  fish.   One  "plays  possum"  and  jumps  back 
into  tile  ws.ter  as  soon  as  the  fishers  turn  their  backs,  but 
the  other  makes  a  great  commotion  and  is  killed. 

In  all  the  literary  versions  -yaa  i^jiagr  oavidliatr  hears 
fishermen  planning  to  drav/  the  lake  and  advises  flight.  This 
incident  3vidently  has  been  forgotten  in  the  popular  telling 
where  i*-agatavidhatr  predicts  a-ariger,  vriLthout  being  directly 
confronted  bj'-  it.  With  the  exception  of  this  point,  the 
oral  tale  agrees  closely  enough  with  anyone  of  the  literary 
versions  to  be  derived  from  it,  except  from  Textus  Simplicior, 
v/here  both  imagatavidhatr  and  Pi^tympannamati  leave  before 
the  fisherr^en  commence  their  labors,  and  the  ISahabharata 
where  the  second  fish  bites  the  string  on  v;hich  the  dead  fish 
ax-e  slung  as  though  he  were  himself  dead  and  had  been  Mnged 
there  too. 


lim   SPAilROW   A1;D   TIIE  ELEPKAKT.    TItIb    story    is  ,    TextuB 

SiBiplicior   I,    15,    Purnabhadra   I,    18.    It    is    founi    in    tVie    folklore   in 

Parker's  Village  Folk- Tales  of  Ceylon  II.  p.  445/,  with  a  variant  on 

p.  447.  Accordin  g  to  the  literary  types  of    the  story,  an  elephant 

destroys  the  nest  and  eggs  of  a  sparrow.  The  latter  summons  to  her 

aid  a  lird  with  a  sharp  bill  who  plucks  out  the  elephant's  eyes,  a 

fly  that  lays  eggs  in  its  eyesoc^-'ets  (or  a  bee  tiiat  hums  in  its 

ears),  and  a  frog  that  lures  the  thirsty  elephant  to  n  ditch  into 

wtiich  it  falls,  eventually  to  die.  The  oral  story  is  a  poor  and  BawfH 

confused  representation  of  the  literary  tales.  As  given  by  Parker 

it  goes  thus: A  lark  lays  her  e;  gs  on  a  path  (cf.  Dubois,  Fantcha- 

1 
Tantra.  p.  85).  An  elephant  steps  on  the  e(*;gs  and  breaks  them  to  pim 

2 
pieces.  She  c.ets  proiiiises  4f  assistance  from  a  frog,  a  cro^v,  and 

a  bee.  T>)e  froe  jumps  into  a  steep  ditcl'i  and  croaks.  The  elephant 

goes  there  to  drink,  falls  into  the  ditch,  and  cannot  escape.   The 

crow  pecks  out  its  eyes,  The  bee  beats  its  head,  and  it  dies.  As 

can  be  easily  seen,  the  order  of  incidents  in  the  oral  story  is 

illogical.  The  logical  order  is  that  of  the  literary  originals  — 

t>ie  crow  first  blinds  the  elephant  ,  then  the  gadfly  (instead  of  the 

bee)  buzzes  at  its  ear,  and  finally  the  frof:  deceives  it  injured  gjj  ^^ 

and  rrrnddened  by  the  gadfly. 

The  popular  tale  aeei/is  to  be  a  corruo- 


^In  Jataka  357  there  is  an  introductory  incident,  A  king  ele« 
pJiant,  t'-.e  Bodhisat,  protects  a  quail  and  her  offspring  from  80,00D 
elephants.  A  rogue  elephant, following  the  herd,  destroys  the  quail's 
family,  ani  is  itself  later  destroyed  by  the  sparro-.?  and  her  allies. 

2 
In  Parker's  variant  the  nest  -with  two  young  ones  fqlls  on  the 
path.  This  variatioOi  seexfis  to  be  purely  local;  for  I  have  not  seen 
it  elsewViere. 

3 
The  ditch  is  found  in  all  the  older  Pancatantra  stories.  In 

Dubois  it  is  a  well  into  7;hic>!  the  elephant  falls.  According  to  the 

Jataka  the  frop  lures  it  to  step  over  the  edge  of  a  precipice. 


tion    of   JataVa   357   anl   some   Taiiiil    st^ry    .vhicb   is   a   close   relative 
of    tViat   translated  by  Dubois. 

The   variant  mentioned  by  ParVer  agrees, as    far  as    can   be  juif;ed    fr 
from   tV'C   reiTiarVs   he  iiakee   about    it,    with  Jataka   3':)7,    t)ie   orier   of 
attacV  by    the  bir^ig  apparently   bein,     correct. 


APifi  Ai.D  OiTIClOUS  BIRD.      TViis   etory   iP   Textiis   Siroplicior   I,    18 
P 
and   IV,    12;   ij^urnathadra   IV,    9;    !iitopa'ie9a   III,    1.    It   if?   not   to  be 

confused  with  Textus   Siruplicior   I,    17;    Purnabha-ira  »  I,    25.    The 

latter  is  si:»xixx   the  stiry    "Un',yelcoirie  Aivice."   It   is    similar   to 

the   former  in   some   respects,    hut   is  "by   no  means   ny    the   sajne  as    it, 

as   Lertel   ivii(;ht   lead    the  un-wary    to    think   in  his  Das  Pancatantra. 

pp.    41,    322.      IXy.XHIIE   The   story   of   X    "The  Ape  an-i   the   orficious 

]  ir'i"   goes    thus:    During  a   rain   storm  a  bird   sits   unwet   in   her 

nest  watching  a  monVey  shiver.    She   twits  him  about  his    inability 

to  buili  himself  a  house,    althcuwli   equippci  with  hanis    liVe   those 

of  a  man,    while  she   >'as  ii^aie  iierself   a   corafortable  home  witVi  her 

ibill.   ^'or   tliese   ill-advisni    rernarlcs    the  mankey   tears  her  nest   to 

pieces. 

This    fable   occ\jra    in   the    folklore   in   Dracott's   Simla  Villape 

Tales,    p.    2;   House's   Tallin,?   Thrush,    pp.    170  and  a  215;    ParVer's 

itiiiagaxfslJt^  Villagce  l>^olk- Tales   of   Cgylonl.    p.    247;    and  Taylor's 

Itidian  gplk-Tales.    ?olV»Lore  vii,    p.    88. 

I-iss  Dracott's   tale  luay  be  descended   froir   any  one  of    the 

literary  versions,    for   it   has   bjhoi  omitted   all    t   e  details    t^at 

any 
distinfTuish^one  version    from  the   rest. 

Rouse's   story    iteelfAo  he    iescended    rrom    t'-e  liitopadepa.    It 
^  '  semal 

eeys    that    the  bird's   r;:::rt   -.vac   built    in  a  fH^wift.^.4    (silVcotton) 

tree,    the  vary   tree    (yali^^all)    that   is  mentionei   in   the   in  I^ara- 

yana's  Hitopade^a.   All    the   other  Pancatantra  versions    that  loay 

ha.ve  penetrated    to    this   part   of   India   either   do  not   designate 

the  Vind   of   tree   or   call    it  ■-».  &  fa-nl   tr?e.    The  Fitop'idefa   does 

not   specify   the  kind   of   biri,    but  Rouse '  s.fetory  .aakes   it   a   crow. 

If    t> e   story  were  descended   from  Textus   Simplicior  or  Purna- 

biadra,    it   could  not   ca" 1    the  bird  a   crow,    for   in    those   texts    the 

bird   is   named   Sudmukha    (lieedle-iaouth) ,    and   iz;   said   to   have 


a  Yt^r.^int    neet.    This    iescription   v.-ould   n.?.turally    sut.gf.st   soaie   sort 
of   bird   like  an    oriole,    or  v/eaveTbird,    or  tottle  bird. 

&is8    Taylor's    t?-le   smoa'S    clearly   that   its    source   ir    the  ver- 
sion  of   Te>tu8   Simplicior  or  Purnabhaira,    for   it   apscirically  i^^en- 
tions   ti'ie  bird  as   a  bottle  bird 

Toe  Sinhalese   story    follo'^s    t'^e   story   oV   Textua   Simplicior  up 
to    the  point  whers   the  bird's  nest   is   destroyed.    T>ien   the  bird 
(a  'jveaverbird,    plocens  baya)    institviteo   proceedings  at-^ainot   the 
wonkey,   appealing   to   the  king  --   lionVey-Vinf,    1-arVer  guesses.    The 
xiiOn>rey   is  about   to  bo   sentence!   to  pun i slimen t ,    •ffVien  Vie   directs    the 
i«aharaja's   attention    to   -i.  JaVr   fruitjwhich  he  has  brout-Vit  as   a  bribe. 
he   ie   dismissed,    and    the  bird   is   rebuVed.    TTie   or^nal   of    this   Sin- 
halese  taje   is  a  Tamil   story   translated  by  E,   J,   Robinson   in  his 
Tal eg   and  Poeras   of   South   Iniia.    p.    309,    culled    rroiix  what   literary 
source   is   not   stated,    bi.:t  probably   frou   the  liathaaianjari    or  Katha- 
cintamani.    The  bird   is   the   "han^iing-nest  biri"(weaveTbird) .    After 
her  nest    ie   destroyed   she   goes    tc    the   jude,e   o    f   t'-e   countr;^   --   we 
see  now   that  Parker's  guess   of  monkey-kinp   is   wrong.   At   first,    as  i 
in   the   Sinhalese   oral    tale,    he   is    favorably  disposed  to    the  bird; 
but  when    the  monkey   sa^s,    "Ly  Lord,   you   should  look  before  and  be- 
hind wl-en   speaking"    (i-arker,    "Then   the  konkey   said,    'The  action   is 
cor/iini    to  an    enl.    will    the  La>iaraja  be   pleasei    to   look  behind  r(ie?')f 
the   judge   sees   a  Jak   fruit,    and    decides    in    favor   of    tVie  inonkey,    ad- 
uiinisterin^   to   the  bird  a   ratv.er  lonr-    rebuke,    shortened   in  larker. 


The  v;eaverbird    or   some  bird    that  liiakes  a   similar   nest    ie   prob- 
ably  the  bird  about  'ff>'ich   thir.    story   is   properly   told.    In    the   Siam- 
ese   (Lastian   in   Cr .    und   Occ.    iii,    p.    468),    an-i    in    fne  Laotian 
iLrengues    in  JA  1908,    Kv  p.    384),    the  bird   is   a  weaverbird,probab- 
6U,  gested  by   Tex-tus   Siruplicior,    etc.    In    tbe  Pali    texts    it   is   called 
sln,t-ila    (oataka  221,    ard  Dluji.    Coii.Ui.,    lorman's    edition,    ii,    p.    22  i  . 
This  Konow    (JITS,    19C9,    lexicon    of   .ali    vords   beginning  with   "S") 
translates   e|l|^j»ologically    "a  kini   of  hornei   bird."    Whatever   tv,e   ex- 
value   of    sin(  ila  ii.ay  be   linguistically,    the  bird   itself   see.us,    aftr 
after  lookinf-,  at    these  ots^ier   texts,    to   be  a  v/eaverbird,    a  bottle 
bird,    or   some  other  bird    that  7/eaves   or   sewe    itf;  nest. 


DUSTABUDDHI  AED  ABITODHI.      The  story  of  the    two  men, 

one  holiest  and  tlie   otiier  dishonest,  who  bury  their  money  -un- 
der a  tree,   is  found  in  all  the  older  versions  of  the  Panca- 
tantra,   Sar.   I,   15,   etc.      The  dislionest  man  steals   the  money, 
accuses  the  honest    (generally  simpleminded )   man  of  tlie   crime, 
and  calls  upon  the  tree  as  a  vYitness,   having  previously  con- 
cealed his  father  there  to  play  the  part  of  the  genius  of  the 
tree,   and  give  testimony  for  him.      The  father  is  "smoked  out" 
and  Dustahuddhi ' s  triclsery  is  disclosed.      In  the   folklore   it 
occurs  in  Pantalia^  Folklore   of  the   Pan  talus.   Ho.  XI,   p.   E7 
(according  to  Hertel,   Das  Pan eat  antra,  p.   68,)   and  Ind.  Ant. 
2XV"I,  p.   55;   and  in  Fleeson's  Lg.os  Folklore  of  Farther  India, 
p.   108. 

The  literary  versions   of  this  stoiy  may  he  divided  into 
four  classes: 

(1)     Judge   smokes  out  tlie  villain's  father.  Father 
dies.    (Sonadeva,   Old  Syriac,   later  Syriac) 

(E)      Judge  smokes  out  the  villain's  father.     Father 
does  not  die.    (Anvar-i  Suhaili;   H|:  ayun-nameh. ) 

(3)  Honest  rasji  smokes  out  villain's  father.   Father 
dies.      (SP,    Sar.,   Ksemendra,    Textus  Simplicior.) 

(4)  Ilonest  man  smokes  out  villain's  father.     Father 
does  not  die.    (Jataka  98,   Pumabhadrs- ,   Cukasaptati . ) 

Pajitalus'   story  has  the   characteristics  of  the   first 
class.      The   Syriac  versions   say  that  the   tv/o  men  found  the 
money;   the  Kathasaritsagara  tliat  they  obtained  it  by  trading. 
The  Telega  tale  agrees  in  this  point  v/ith  the  ICathasarit- 


sagara..   In  tlie  Syriae  the  honest  man  is  a  simpleton,  corres- 
ponding  to  Abuddlii  of  Tantrakhajika,  oto;  Somadeva  calls  him 
Dha2?mabudd]ii .  Psntaluls/^narQes  for  tlie  two  men  are  Darbuddhi 
and  Subuddhi,  v/hicli  represent  Somedevals  names  better  than  do 
the  Semitic  names.  The  Kathaseritsagara  is  the  only  version 
in  which  tiie  i'a trier  does  not  propose  aii^-   objection  to  his  son's 
rascally  plans.  Pantalu^s  story  agrees  in  this  point.  The 
Telegu  tale,  therefore,  must  be  descended  £rom  that  in  the 
Kathasai'it sagara,  probably  through  some  other  literary  collec- 
tion tl?at  has  talcen  the  story  iiito  the  Telegu  country'-. 

Tlie  Laos  tale  collected  by  ITiss  Flee  son  hrs  the  character- 
istics of  the  third  class;  but  is  very  different  frcm   any  lit- 
erary version  I  know.  A  widow  has  taught  her  son  and  nephew 
the  art  of  roguery.   The  two  boys  divide  their  gains  ecLually; 
but  the  7;cman  is  dissatisfied  v;ith  this  arrangement.   She  tells 
.the  boys  to  malce  an  offering  to  a  spirit  in  a  hollow  tree  be- 
fore maklr^g  the  division,  and  conceals  herself  there  to  play 
the  part  of  the  spirit.  She  instruct  them  to  make  the  divis- 
ion thus:   To  the  widow's  son  two  parts;  to  the  nephew  one 
part.   The  nephew  is  enraged,  and  sets  fire  to  the  tree.  Al- 
though he  recog-nizes  his  aunt's  voice  calling  for  mercy,  he 
will  not  ovm  it,  ajid  she  is  burnt  up  with  the  tree.   I  hs.ve 
seen  no  literary  version  in  which  the  mother  of  one  of  the 
dismtants  hides  in  the  tree,  or  in  which  the  parent  is  the  one 
who  plans  to  get  more  ths.n  the  just  shs.re  of  the  money  for  the 
son.  The  oral  tale  is  a  version  somewhat  man^jled  in  its  hand- 
ling by  the  folic.   Its  antecedent  is  probably  contained  in  the 
literature  of  Laos  or  the  adjacent  country. 


THE  CEAKES  AID  THE  LIOKaOCSE;  This  story  is  almost  uni- 
Tersal  in  tlae  Paneatantra  collection,  Sar.  I,  16,  etc.   It  is 
found  in  the  folklore  in  Ceylon:   T.  Steele's  Kusa  Jatakaya, 
p.  E55.  A  family  of  cranes  live  in  a  tree.  A  cobra  living 
in  an  ant-hill  at  the  foot  of  the  tree  ests  some  of  their  eggs. 
The  cranes  attract  a  mongoose  there  to  kill  the  cobra,  "b-if   strew- 
ing fish  from  his  home  to  the  ant-hill.   The  mongoose  kills 

the  snake,  but  also  eats  the  young  cranes.   In  all  the  liter- 

1 
ary  versions  in  i-hich  the  mongoose  eats  the  young  of  the  cranes, 

he  is  advised  by  a  crab  whs,t  stratagem  to  employ,  v;ith  the  ex- 
ception of  tlie  Hitopadeca,  v/here  another  crane  gives  the  ad- 
vice. Althoiigh  the  folktale  gives  us  to  understand  that  the 
cranes  v.ere  the  authors  of  the  scheme  they  used, the  fact  that 
no  literarjr  version  of  the  Hitopadeca  s  found  in  either  Tamil 
or  J^lalayslam  count rjr,  esuses  me  to  discard  it  as  the  source 
of  this  oral  tale.  I  do  not  icnovt/  the  story  in  Pall  literature, 
and  I  am  therefore  forced  to  coriclude  that  ;'t  is  a  child  of 
some  version  of  the  Paneatantra.  It  does  not  occvr  in  Dubois's 
Pantclia-Tantra.  but  it  is  found  in  S?,  J-.  15-,  S?3  I,  53',  Craul's 
Tamil  version,  Dharmapandita  I,  24.   Some  one  of  these  is  prob- 
ably the  parent  of  the  folk  story.  Aside  from  the  failure  to 
make  the  crab  the  originator  of  the  plan  to  kill  the  snsike,  the 
folktale  has  only  one  other  striking  difference:  no  mention  is 


In  Somadeva's  version  and  the  Old  Syriac,  tiie  mongoose 
eats  only  the  snake  and  its  brood. 


made  of  the  mongoose's  killing-  the  snake.  This  omission, 
though,  is  purely  careless,  due  evidently  to  the  story-teller's 
haste  to  arrive  at  the  unexpected  ouiteome  of  the  crane's  re- 
venge, tiiat  is,  the  destruction  of  his  own  offspring  whom  he 
v;as  endeavoring  to  preserve. 


3  ^.^n 

IKOK-EATIliG  .^ICE.  This  story  is  nearly  universal  in  tlie  lanca- 
tantra  cycle,  'o^v.    I,  17,  etc.  It  occurs  also  in  JataVa  218;  ^uVa- 
saptati  Sij.,pl  icier  39;  i:at>iaij,anjari  (among  tales  about  I.  ariyatVny- 
Raiuan),  as  given  in  E.  J.  Rotinson's  Tales  and  PoeiiiS  of  South  India, 
p.  281.  The  stiry  is  constant  in  all  these  citations,  the  differ- 
ences between  t>>e  various  versions  bein^:  slight.  A  uercViant  goes  on 
a  journey,  entrusting  ">■!&    iron  balances  to  a  friend,  When  he  returns, 
the  friend  tells  him  t>iat  mice  have  eaten  up  his  balances.  The 
wronged  laerchant  pretends  to  believe  this  statement.  He  goes  for  a 
bath,  and  asV-s  >iis  friend  to  send  his  son  to  him  wit>i  the  tathing 
appurtenances.  <Tien  the  boy  comes,  he  hides  him,  and  tells  the  father 
that  a  hawk  has  carried  him  av/ay.  The  dishonest  man  sees  that  he 
has  been  beaten  at  his  own  gauie,  restores  the  weicbts,  and  gets  back 
his  son. 

The  motif  of  this  story  occurs  frequently  in  tlic  folVlore,  al- 
though the  story  itself  is  rare,  T>ie  story  is  found  in  Caneshji  Jeth- 
abhai's  Indian  golVlore.  p.  20;  a  very  near  approach  to  t>"e  story 

is  the  tale  ^iven  by  O'Connor  in  his  ?olk-Taleg  from  Tibet,  p.  23; 

ir 

and  by  S^feele  in  his  Kusa  JataVaya.  p.  250,;.  The  ot^er  occurrences 

of  this  i/iotif  of  one  dis^-oest  absudity  rebuVe-l  by  another  ar.e: 
Rouse,  TalVinR  Thrush,  pp.  21,  199;  Swynnerton,  Ron:antic  Tales  from 
the  Pan.iab  with  Indian  i:i/ hts<  ::ntertain.  ent.  pp.  77,  311;  ParVer, 
Ylllap:e  Folk- Tales  of  Ceylon.  I,  p.  228;  Rau^aswami  Raju,  Indian 
Jables.  p.  45;  Bouipas,  Folklore  o£  the  Bantal  Parganas.  p.  49; 
D'Penha,  Folklore  of  the  Salaette.  Ini.  Ant.  y/   xxiii,  p. 136; 
Haughton,  Sport  and  Folklore  in  the  Himalayas,  p.  294. 

JetViabhai' 8  story  is  as  follows:  A  bania-'leav^es  kankodi.  soap, 
and  iron  with  a  merchant  to  sell.  When  he  returns  for  his  woney, 
the  liierohant  says  that  worms  \\ave   carriel  ofT  the  kankodi.  the  soap 


hae  rottei,  ani  .iice  nave  eaten  t'le  iron.  The  bania  '.'iinapa  the 
i^ercliant's  -laughter  as  soon  as  he  f-ets  a  chance,  ari'l  tells  >iim  that 
a  Vite  has  carriei  her  av/ay.  TVie  inerchant  coraplain?  to  the  Kazi, 
The  banla  tv^en  states  his  case,  ani  as  soon  ae  he  has  obtained  xnitm 
redress  he  restores  th.e  airl  to  her  father.  This  version  of  the 
story,  v/riich  ..lay  itself  "be  literary,  i?  an  amrllf ication  of  the  tale 
as  given  in  ^"'"^"Saptatl  Simplicior,  for  that  is  the  only  Jainistic 
version  in  -.vhicli  tVic  offeriel  p^rty  carries  off  t"r,e  c'-iild  -rithout 
having  it  bring  him  Tjathinj':  appurtenances.  The  iron  of  t>ie  original 
fable  ha.R  been  increased  by  the  addition  of  kan>:Q'ii  ani  soap;  ani 
instead  6f  a  boy  it  id  a  f;:irl  that  is  kidnappel.  Vo   version  of*  the, 
KandD  can  be  the  parent  of  this  tale  because  in  none  of  them  is 
there  an  appeal  to  the  Ks.zi. 

Aiiiong  tlic  rest  of  tlie  occurrences  of  t)ds  i.otif,  the  noarest 
approach  to  the  literary  stories  is   is  t"' e  Tibetan  tile  of  O'Connor. 
A  inan   leaves  a  bag  of  t:old-iust  in  the  care  of  s    friend.  The  friend 
chanf:es  it  for  sand,  and  says  that  it  has  turned  to  this.  The  dis- 
honest man  himself  soon  coes  or;  a  journey,  and  entrusts  his  son  to 
the  other  man.  The  latter  at  once  pete  a  monl^ey,  and  teaches  it  to  „    ,; 
say,  "Worthy  father,  I  am  turne-1  into  this."  An  adjustment  is  therTSEil  (,^^3 
arranged.  In  the  Sinhalese  story  of  Ctrele  it  is  a  gold  pumplrin   A^r*\_^ 


ri.  Crooke  says  that  Jethabhai'S  work  is  a  translation  o" 
a  Gujerati  school  book  (ij\)lk-Lore  xv.  p.  368). 

2 

In  Nechschibi'a   Tutina^neh,  story  3,    a    similar   tricV   is   used  by 
a   carpenter  v;ho   hap   been   cheated  by  a   poldsniith.    The   carpenter   trains 
X   two   bear   cubs    to   get   their   fooi    from   the   sleeve   e   of   a   long  coat 
on  a  wooden   iiiaf^e   he  has  -  ade   H'^iioh   exactly   reseroblee   t>)e   poMsrr.ith. 
At   the   proper   tixne   V>e   takes  away   tVie   goldsmith's   boys   and   substitutes 
the  bears.    This    saii/C   story   is    found    in  V/ood's   Ini   '^rd   Out   o£  Chanda.y  i^% 
where   it   is   either  a   translation  or  paraphrase' of    the  Tutinameh  '' 

story,    probably  as   ^iven   in   Tota  Kahani . 


which  is  alleged  to  have  turne'l  ti  "brasa.  The  tricl<-  with  the  monkey- 
is  used,  hut  t)ie  monVey  is  not  taught  to  say  anythinr^.  These  are  the 
only  two  illustrations  of  t'ds  variation  cf  the  story  of  the  "Iron- 
eating  Iw.ice."  They  are  widely  separated  geographically,  hut  it  is 
significant  tliat  t)iey  "both  occur  in  Buddhist  countries.  The  source 
of  tv e  story  is  probably  to  be  found  in  the  Buidhist  literatures. 
The  ot>ier  occurrences  of  this  :;otif  are  not  tracealole  in  the 
literature.  They  are  analyzed  in  the  fo]lov\-ing  table. 


Reference 

xSiatBJxeiit 

Clairri  of  iishonest  ian 

Absurd  counter-claim 
that  shcvs  fals5ity  of  lis 
honest  jian  '  s  claim. 

Rouse 

idll  has  /aven  birth 
to  a  horse. 

I 
1 

Jac^'-al  says  he  is  sleepy 
from  staying  awake  all 
night.  The  water  was  on 
fire,  and  he  was  engaged 
in  putting  out  the  blaze 
with  f'rass  etc. 

kiwynnerton, 
p.  311 

Ditto. 

^itto. 

iarkcr 

Ditto. 

Ditto. 

Raju 

Tree  has  eaten  horse       ''^itto.  [For.   in  place 

of  jackal). 

Swynnerton, 
p. 77. 

Crow  claims  swan's         T^itto. 
mate  as  his.. 

Eompas 

Bullock  has  had  ca]f.^ 

Ditto. 

B'Penha 

When  two  sparrows  quar- 
rel, kinf-  says  that  chicks 
shall  go   with  cock.  Later 
wlien  thete  is  a  -liepute  as 
to  the  ownersViip  of  ^.  foal 
Vie  says  it  shall  go  with 
the  dam  (because  thus  it 
becomes  his  property) .  He- 
bOked  by  girl.  Tie  orders 
her  to  bring  bullock's  j.ilk 

Girl  claims  that 
clothes  she  is  washing 
iv^ere  uoei  'by  Vier  father 
in  giving  birth  to 
a  child i 

Hauehton 

Bi\Bbal  is  askei  by  Akbar 
to  brin-^  hixu  bullock's  milk 

T^itto.  (Cirl  is  Pir- 
.bal '8  daughter) . 

(Footnote  to  preceding  pare) 


These  tv;o  incidents  are  paralleaed  in  the  I-ahoaadha  Jataka  iis±^ 
(Jataka  546),  test  13  (Carfibriige  translation  vi,  p.  167).  The 
royal  bull  wa?^  fed  until  his  helly  swelled  up.  Then  people  were 
ordered  to  deliver  him  of  his  calf  or  pa,y  a  fine,  iahosadha  senis 
a  ii.ari  to  tV.e  Vinr  aekinf  him  for  Vielp  in  delivering  his  son,  who 
has  been  in  labor  for  seven  days. 


TliE  CROW,    THE  RAT,    THE   TORTOISE,    AM)  THE  BEER.      This   story 
is  re^larly  tlTe   frames tory  of  Paneatantra,    Book  II,   and 
Hitopadeca,   Book  I.      In  the   folklore     it  occuxs  in  Pantalu's 
Folklore  of  the   Telegas.   Ho.   41,   p.   105   ( according  to  HertAl, 
Das  Paneatantra,   p.   67,)   but  as  llo.   42  in  Ind.   Ant.  XX7III,p.l55; 
and  in  Parker's  Villape  Folk-Tales   of  Ceylon.    Ill,   p.   5. 

Pantalu^s  story  is  the  entire   second  book  of  the  Hitopa- 
deca, with  the  substitutions   of  SP  frame storj''  for  Plitopadeca 
framestory,   SP  II,   S   (Unlmsked  Seassme  for  Husked  Seasame)    for 
Hitopadeca  I,   5   ("ife.   Lover  and  Old  loisband,)    and  SP  II,   4 
(Citranga's  storjr)    for  I^=t.    I,   7  and  8    (Rajput,   2£erchant 'a  Wife 
and  Merchant;   and  Elephant  and  Jackal.)      This,   of  course,   can 
not  possibly  be  an  oral  folktale.      It  must  be  an  English  trans- 
lation of  a  Telegu  version  of  the  first  book  of  the  Hitopadeca. 
The  story  is  considerably  abbreviated;    the   Sanslcrit  names  ap- 
pear to  be   "Telecraized";    in  some   cases  the  characters  are  mis- 
named,   such  as  the  story  of  the  Peer,   tlie   Crov/,   and  the  Jackal, 
in  which  the  jackal,  ;7ho  in  the    yejiskrit  versions   is  called 
Ksudrabuddhi  is  given  the  ?!  row's  name,    Subuddhi;   and  there  are 
places  v/here  either  the   Teleg/  text  mistranslateijl.  the   Sanskrit, 
or  ?a?r£alji.jaidS translates  the  Telegu. 

Parker  gives  v;hat  he  considers  to  be   tliree  popular  ver- 
sions of  the   sanie   stoiy.     Version   (1)    is  really  a  composite   of 
Hitopadeca  I,   2j[  tlie  Peer,   the   Crow,   and  the   Jackal^,   and  Jataka, 
206(  the  Kurungamiga  Jatakal     Version   (£)    is  Hitopadeca  I,   2; 
and  version   (3)    is  made  up  of  Hitopadeca  I,    frame   story,   and 


Hitopadeca  I,  E.  Version  (2)  will  not  t>f^  discussed  here,  "but 
v/ill  be  treated  in  its  proper  place  as  Hitopadeca  I,  2.  See 

That  the  other  versions  are  deseendents  of 
the  Hitopadeca,  rather  than  the  Pancatantra,  is  proved  hy  the 
face  that  tlie  f^toi^r  of  the  Deer,  the  Crow,  and  the  Jackal, 
which  is  firciljr  bound  up  with  the  fraiaestoiy  of  Pancatantra, 
Book  II  and  Hitopadeca  Book  I,  in  the  two  folk  versions,  does 
not  occur  in  the  Psiicatentra. 

Version  (S)  should  be  treated  first.   It  is  as  follows: 
A  rat  is  keeping  the  precepts  (of  Buddha.)  He  is  joined  by  a 
turtle,  they  by  a  deer,  next  by  a  crow,  and  finally  by  a  jack- 
al, the  last  tv;o  havinp;  been  received  with  susDicion.  All  of 

I 
them  keep  the  precepts.  The  deer  eats  corn  in  a  Gamaraifea ' s 

X 
field.  The  jackal  betrays  hira.  The  Gamaraf;a  sets  a  noose 

and  catc  es  the  deer,   i'he  rat  snaws  him  loose.   The  deer  lies 

down  as  thou.^'^h  dead,  with  the  crow  r-erched  on  his  back.  When 

the  C-ainarailJa  approaches  the  deer,  he  lea-os  up  and  flees.   The 

_«( 
Oamarai^a  strikes  the  jackal  with  his  axe  and  kills  him.   This 

stoi^  must  be  Hitopadeca  I,  franestoiy  from  the  point  where 
the  crow,  the  mouse,  the  deer,  and  the  turtle  are  represented 
as  fi-ier^s.   It  is  then  suddenly  associatecL  with  the  fable  of 
the  Deer,  the  Crow,  and  the  Jackal,  (Hito^  I,  2,)  v/hich  lat- 
ter ultimately  completely  crowds  out  tlie  first  part  of  the 
story,  and  when  it  is  ended  tliere  is  no  return  to  the  first 
part.   This  union  of  the  two  stories  into  one  has  not  been 
for  the  besi;  interests  of  either  story.  As  in  the  Hitopadeca. 


frames tory  it  is  the  mouse  that  does  the  gnawing,  although  in 
tho  literary  te^ct  he  ^-^aws  tlie  "bov/string  wi  fch  which  the  turtle 
is  bound,  not  tlie  doer.   The  mouse  ie  obviously  the  one  to  do 
the  outtin,^!.  Ko  aention  is  made  of  an  appeal  to  tlie  jackal; 
this  incident  has  been  forgotten  in  popular  transmission.  Jifter 
the  deer  has  once  been  freed,  instead  of  fleeing  as  he  natur- 
ally should,  the  story,  now  completely  turned  to  Hitopadeca,  I, 
S,  makes  him  "play  possum",  although  the  motiTe  for  doing  so 
is  no  longer  present.   The  jactal  is  killed  intentionally  by 
the  G-amara^a,  instead  of  accidentally  as  in  tl?.c;  Hito-cadeca. 
The  strong  Buddhist  expression  oflceeping  the  precepts"  is 
cruite  in  place  in  this  stoiy,  \vhich  is  essentially  Buddhist  in 
tone.  VThen  it  is  told  b:;  a  Biiddhist  it  is  only  natural  that 
it  should  say  th8,t  these  faithful  animals,  which  in  the  allied 
lOirungaaiaiga  Jataka  are  good  Buddhists,  o" '-cr-e  rhe  religious 
laws . 

Version  1  is  as  follows:   In  9   time  of  drought  a  deer  had 
a  drinking  place.  He  shows  this  saccessively  to  a  crow,  a 
woodpecker,  a  turtle,  and  a  jackal,  -•aliing  friends  of  them  all. 
A  Vaedda  hunter  sets  a  deerhide  noose  to  catch  the  deer.   The 
deer  is  caught.   The  other  animals  ask  the  jackal  to  gnaw  the 
thong,  but  he  refuses,  making  the  lame  excuse  that  his  teeth 
shake.  He  lies  down  contemplating  a  meal  of  the  deer's  stomach, 
when  the  hunter  shall  kill  him.   The  turtle  bites  tiie  leather, 
bufc  his  progress  is  slov;.  It   dav/n  tho  Vaedda  starts  o;:t  to 
see  the  deer,  but  is  twice  delayed  by  the  woodpecker  who  makes 
evil  omens.   The  hunter  hangs  his  packet  of  rice  on  a  tree  and 


approaches  the  deer  witli  his  axe.   The  crow  tears  the  rice 
packet  every  tLme  the  Vaedda  goes  toward  the  deer.  At  last  he 
throws  his  axe  at  the  crow.   The  crow  dodges  the  missile  which 
hits  the  jackal  and  kills  it.  The  deer  breaks  (the  part  of) 
the  thong  (not  yet  gnawed  through  by  the  turtle,)  and  escapes. 
The  hunter  leaves  disappointed.   This  is  Ilitopadeca  I,  2,  the 
Deer,  the  Crow  and  the  Jackal,  combined  with  the  Kuruiigamiga 
Jataka,  (Jataka,  206)  in  which  the  amimals  are  a  deer,  a  turtle, 
and  a  woodpecker.   The  ICuininganiiga  Jataka  is  the  only  form  of 
this  story  in  which  the  turtle  gnaws  the  deer  loose,  and  the' 
woodpecker  goes  to  mal:e  bad  omens  for  the  hunter.   In  the 
Jataka  also  the  deer  breaks  the  remaining  uncut  portion  of  his 
bond  and  escapes.   The  duty  of  the  crow  is  subverted  £rom  aid- 
ing in  the  deception  of  the  deer's  death  to  delaying  the  hunter 
from  approaching  tiie  deer.  Hitopadega  I,  £,  now  obtains  con- 
trol of  the  story,  the  jackal  is  killed,  and  the  capture  and 
reseue  of  the  turtle  as  in  tlie  Jataka  3?s  omitted. 


TOO   C-K'iEDY  C^ACi3iOB.      This    faLle    is   Sar.    II,    '6,    etc.    In      the    rollc|i- 
loreJLt   occurs    in  U^vynnerton '  s  Ro.;iantlc   T-ale3    from   the  Pan  jab  with 
Inlian  I^iM"*it3  *   iiintertainiuent.    p.    73. 

In   the  literary    texts,    niVn    the   exception    of   Hitopaieya.an'i 
Textus   ^i.-jiplicior  an'J  PurnabTiadra/,    JVie   story   is  "briefly  as   follo'^e 
A  hunter  Vills  a   ieer.    As   he   ie   carrying,   it   off,    he  iceets   a  wild 
boar.   He  Villa    it    ,    hut   it  Villa   him   too.   A  ^4B,4^x^in'f  j-ff^^   all 
three  toiiGr.   lying   together,   ani   rejoices   in   the  abundance   of    food. 
i'irat,    t>'3upM,    he  ^vill    est   tho  'bow-string,   '.Vlien  he  hites    this 
throu{:;h,    the  bow  unbends,    strides   hir,!   in   the   atonif-.ch,    ripfc   him  up, 
ani   Vi'iis   hira.    In    th.e  Mitopadepa,    t'Ms  boa^'    falls    on  a   snaVe  ae  he 
is   dying  and  kills    it.    In    the    two  Jainistic   vorSionc  ]i,entioned 
t>(e   deer   is   not  present. 

Cwynnerton's    tale  goes    tVius:    A  Viunter    (J;^;lrshiV-ari )    Vills   a 
buck.    As   be   leans   over  witVi  >iis   Vnife   in  his  ruoiith    to  \iipv  iiis 
>^anls   on    tv^e   grass,    a   sna>e  bites  him.    Tlie  Vnife    irops    from  his 
Tj'outh,    and   cute    the   snaVe   in   two.   Ke  himsej.f   eoon   dies    froru   the 
poison.    The   doe  nov;  appears.   She   sees  Vier  ins,jte   dead/, ani    throws 
herself   upon  his  horns,    ripping  up  hex*  belly,    and   'iestroyinp   two 
unborn   Vide   with  r^erself .    A  jackal    couies   up,    rees    the  arr^.y   of 
dead  bodies,    and   thanks  Heaven    for   tlie   feast.    lie   thdnVs  Ivlrshl- 
ksri   onHy  aclsep,    thcur^h,    and    plans   to    vjAs.]    away  his  bo'.'/-«tring 
so   that   tVic  hunter  may  not   shoot  him  when  he  av/akes .    The   string   is 
too    touith    to   be   chewed,    fir   it   :.b  made   of  wire,    hut  he   finally   suc- 
ceeds   in   elippinr   it   froci   tVie  boi.v.    T>ie   rebound   o**    i:he  bow  kills 
h  iui . 

This    fo]k-8tory   ir>   ar    extension   of    the   «3'a*»«4««   literary   tales, 
but   cannot  be   connected  wit>)  any  with  'vhich   I   -isn    f-ajriiliar^    -the  3* 
points   of   disaiC^reeraent  are   too  laany  and   too  great. 


WAR  OF  fHE  CROWS  MD  THE  O^ILS,      The  r/ar  of  tiie   Grows  and 
tlie  Owls  forms  the  fraaestory  of  Book  III  of  the  Pane  at  antra. 
It  occurs  in  the  folklore  in  Parker's  7illa^"e  Folk-Tales     of 
Ce^rlon ,    II,   p.   442.      The   crows  and  the   awls  live  together  in 
a  cave.     The  ov/ls  have  the  baiit  of  eating  the   crows  at  ni;2;ht. 
The   crows  go  aivay,   therefore,   but  leave  behind  one  of  their 
nimber  whom  they  have  plucked.     He  makes  friends  with  the 
ov/ls,   offering  to  shcm  them  v^iere  the  crows  have  gone,  when 
his  feathers  sMll  grow  again.     In  the   evening  he  complains 
of  cold,   and  asks  for  firewood.     The  owls  bring  quantities  of 
it  which  they  pile  on  both  sides  of  the  door-way.     The  crow 
ignites  this,   and  burns  the  owls  to   death.     He  then  joins  his 
friends. 

This  version  does  not   agree  with  eny  other  I  know.      It 
is  widely  different  from  Pubois's  story,   in  which  the  motive 
actuating  the  crows  to  destroy  the   owls  is  the  plan  of  the   owl 
king  to  become  king  of  all  tlie  birds  -  a  reflex  action  on  that 
version  of  the  old  story  of  the  birds  selecting  a  king   (see 
Bar.   Ill,   2,  etc;   Jataka  £70.)     The  story  in  the  Kathasarit- 
sagara   (Taurney's  trensls^tion)   vol.   II,  p.   64,.  comes  nearer  to 
the  folktale  than  any  other  I  know.     There  are  ttiese  points  of 
difference]^,  though.      Only  the   owls  live  in  the  cave;    the  crov;s 
have  their  home  in  a  banyan  tree.    (The   literary  prototype  of 
the  folktale  probably  shows  this  difference  also.)      The  crow 
has  the  firewood  brought   to   tlie  cave   of  the   oivls  act  to  keep 
him  v/arm,  "but  to  serve  as  a  fortification  against  the   eroivs. 


He  is  assisted  by  tlie  rest  of  the  crov/s  in  destroying  the   owls. 

I  tiiink  it  sca.reely  lilcel3'-  that  the  lfe,thasaritsagara  is 
the   source  of  this  tale.     I'amil  literatiire  should  contain  its 
parent,   say  in  the  Kathainan^ari  or  Es,thacintama;?i ,  with  the 
contents  of  which  two  worlcs   I  am  a.lmost  totally  "ana.eq,uainted. 


78- 


5  2^.  "^^ 


ASS  IK  LIOI»S  SKIH.  This  story  in  Sar.  Ill,  1;  ?extus 
Simplicior  lY,  5;  Parndbjiadra  lY,  7;  Hitopadeca  III,  2;  but 
is  not  found  in  the  ZandD.  In  the  folklore  it  occurs  in  a 
story  from  Chitral,  given  by  J,  Davidson,  Ind.  int.  XXIX, p. S50. 

The  folktale  goes  thus:  A   washerman  used  to  turn  his  ass 
loose  In  people  ^s  gardens  to  giTaze.  These  would  beat  it  and 
chase  it  away.  One  day  he  chanced  upon  a  tiger's  skin.  He 
clothed  the  ass  in  it  and  sent  it  in  a  garden  v/ith  instructions 
to  keep  quiet.  It  is  tafen  for  a  tiger.  One  evening  the 
ow-ner  of  the  field  sees  it,  tliinlcs  it  a  tiger,  and  climbs  a 
tree.  Soon  another  ass  brays.  The  first  ass  brays  also,  is 
recognissed  and  beaten- 

This  oral  tale  is  descended  from  the  Persian  Tutinameh, 

1  2 

XXXII,  2,    That  is  the  only  version  in  which  it  is  not 

lust  for  a  she^-ass  that  indiices  tlie  ass  to  braj;^,  and  in  v/hich 
the  0T!mer  of  the  -garden  climbs  a  tree  to  escape  the  supposed 
tiger.   The  Turkish  differs  from  this  story  in  making  the 
or^er  of  the  ass  a  ruined  merchant,  while  the  folktale  calls 
him  washerman.  Probably  in  the  Persian  he  is  a  washerman,  as 
in  the  original  of  the  Persian,  Textus  Simplicior  and  i^amabJaadra « 


1  -  Unfortunately,  I  have  no  account  of  the  story  there,  but  am 

compelled  to  trust  that  the  T-urkish  translation  of  the  Persian 
(Rosen,  TTitih-Hameh  II,  p.  149)  represents  the  Persian. 

2  -  Excepting  Jataica  189,  V7hieh  is  too  remote  geographically  to 

have  anything  to  do  with  tliis  folk  version,  and  also  differs 
from  it  in  other  respects. 

3  ~  Lion  in^  Rosen's  Tuti-Ilameh,  lion  and  tiger  are  interchange- 

able in  folklore. 


n 


■!PHE  ELEPHANTS  AKD  THE  HARES.      This  stoiy   is    Sar.III,    3, 
etc.,  liitopadeca.    III,   S.      In  tlu  folklore  it  is  found  in 
Pantalu's  FoUclore  of  tlie  Telegas,  Ho.  35,  p.  74,    (according 
to  Her-tel,  Das  laneataiit ra ,   p.  68)   as  Ho.   36  in  Ind.  i^nt.XUI, 
p.  108.     file  Tel®g:a  tale  differs  frcm  all  the  literal^?-  vTsrsions 
in  this  respect:      The  hare  tells  the  elephants  timt  the  Iclce 
from  which  thej  haye  been  drinking-  is     used  hy  the  Koon-god 
as  a  place  in  which  to  sport  with  his  r/ives.     He  is  angry  at 
the  annoyance  the  elephants  have  caused  him  by  using  the  pond. 
In  all  the  other  versions  except  the   Semitic,   the  Moon-god 
is  BXi^rj  vri.th  the  elephants  for  killing  the  hares  who  are  under 
his  especial  protection.      In  the   Semitic  versions,   the  offense 
is  that  the  elephants  trusting  in  tlieir  ovm  mi^at,  have  wanton- 
ly desecrated  the  lake.     The  Telegu  tale  can  not,   therefore, 
be  descended  from  the  familiar  literarjr  versions.      It  is  pos- 
sible that  it  itself  like   others  of  PantalU's,   is  in  reality 
a  piece  of  literati^re  end  is  not  folklore.     The   Sanskrit  neJae 
of  the  lake,  CandrapusSkarani,  which  is  different  from  any 
other  name  given  to  the  lake,   is  a  strong  piece  of  evidence 
in  support  of  this  theo2?y. 


BRAilMAN,  ..u  T,  A1;D  ROGUES.  This  story  is  Sar.   Ill,  5,  etC; 
^  four  -■-<.       r^^\,w-5U  .;C.j-v^;>, , ''^- 

The  literary  tales  are  of  ttap«e  typee:  (l)^the  EraVunan^is  met  by  one 

rogue  who  tells  hifn  tliat  liis  t^ojiit  is  a  fiog,  then  by  two  rofv;ueB  who 

/  _ 
repeat  this  assertion,  and  then  by  three  --  Sar.,  Sowadeva,  and 

Ksemenira;  (2)^the  Brahman  ie  met  by  *ne  rogue  who  tells  him  that 
Viis  goat  is  a  dog,  then  by  a  second,  and  finally  1y  a  thir'l--  8P, 
Kitopade9a;  (3)  a  number  of  rogues  accost  the  Brahxuan  one  after 
another  while  he  is  in  the  same  place,  each  one  liiaVing  a  remark 
that  presupposes  the  goat  to  be  a  dog:  (4)  the  Brahman  is  met  by 
a  rogue  who  speaks  of  his  goat  as  a  dog,  by  a  second  who  speaVs  of 
it  as  a  calf,  and  by  a  tvard  who  speaks  of  it/  as  an  ass.  lie  thinks 
it  a  Raksasa  assuming  these  various  fonns,  and  throws  it  away  — 
Textus  Simplicior  et  Ornatior. 

In  the  folklore  it  is  found  in  Parker's  Village  yolk.Tales  of 
Ceylon.  Ill,  p.  200;  Pantalu's  yplklore  ot  the  Telepus.  story  29, 
k  p.  61  (accordin^'•  to  Hertel,  Das  Paacatantra.  p.  C8),  but  as  story 
30  in  Ind.  Ant.  xxvi,  p.  138;  and  Swynnerton's  Romantic  Tales 
from  ^the  Pan^jab  with  Indian  Kighta*  Entertainment ,  p .  283 . 

Parker's  story  io  as  follows:  A  poor  man  wishes  t»  sell  a  calf. 
Three  rogues  ask  hia  to  give  (sell)  th'^in  the  goat.  .Ke  sats  that  the 
animal  is  a  bull;  but  when  they  pretend  anger  at  him  for  endeavoring 
to  iiiake  them  believe  that  a  t,oat  is  a  calf  he  becor;  es  convinced  tViat 
he  is  cdBtaken,  and  parts  with  the  calf  for  a  goat's  price.  This  dif- 
fers from  ar^y  version  I  have  seen  in  the  literature,  the  ifiost  not- 
iceable difference  bein{,  that  tVie  victim  sells  the  animal.  He  does 

not  throv/  it  away.  Other  differences  are  minor:  the  deceived  man  is 

calf 
not  a  religious  person;  the  anixiial  is  a  gea4  alleged  to  be  a  goat, 

not  a  goat  alleged  to  be  a  dof:;  tVie  three  men  approach  t>ieir  vic- 
tim together  not  one  at  a  time.  This  story  probably  "ri-s  no  basis  in 
the  literature.  It  is  purely  a  popular  presentation  of  the  motif. 


T>ie  story  in  Swynnerton' s  collaction  comes  closer  to  the  Sin- 
halese oral  tale  than  to  any  literary  version  tVi-^t  I  have,  b«canse 
the  t'nouf-ht  of  a  holy  uian  "being  iefilel  "by  contact  '-/ith  a  -tof;'  is 
absent  from  it  .  It  is  one  of  h   {!;roup  of  aneciotes  about  Alphu  and 
his  foolSreh  briither  Sharphu.  Alphu  asVe  Sharphu,  "Wliere  is  the  bul- 
locV  I  sent  you  for?"   "I  looV-ei  for  a  bullock  all  over  the  country." 
answero  Sharphu,  "ani  as  I  could  not  find  one,  I  boupht  a  buffalo 
instead.  As  I  passed  through  a  certain  villape,  sorre  felloT^p  cried 
out,  'Eif~8ir,  where  did  you  bring  that  fighting  raia  from?'  As  the 
wViole  of  them  averred  tioat  it  was  a  fighting  ram,  I  left  it  with 
theiii,  for  I  thought  to  myself,  '«:y  brother  was  angry  with  me  before 
and  now,  if  I  take  hiai  t>ii8  buffalo,  ani  it  turns  out  to 

0 

be  a    fi/ihting   ram.    Vie  will   be   still   ii.ore  anpry.'    "   This   et*ry   can- 
not be   identified  with  any    that    is    founi    in   the   literature. 


Pantalu's  tale  runs  thus:  A  Bra'nman  bu^s  four  or  five  coats  for 
a  encrifice.  Pour  Su'iraa  v;ish  to  get  them.  One  of  them  approaches 
him  ani  says,  "V/Viy  are  you  carryinj^  a  number  of  uiad  dofs?"  The   Brah- 
man pays  no  attention  to  him.  A  ^^econd  approaches  and  repeats  the 
question,  warning  him  not  to  let  the  mad  docs  hite  him.  The  Brahman 
bsfeins  to  doubt  his  own  sense?.  A  third  now  comes  up,  an-^  scolds  him 
for  lettife  loose  a  number  of  mad  does  upon  the  highway.  The  Brahman, 
convinced  that  his  goats  really  are  mad  doRS,  is  about  to  unloose 
them,  '»;hen  the  fourth  Suira  0   steps  up  to  him,  ani  persuades  him  to 
tie  them  to  a  tree  lest  they  bite  pe^ople.  This  is  an  exten^^ion  of 
the  version  of  cl;  es  (5)  which  ««  is  found  in  KandD.  The  Anvar-i 
Suhaili  probably  is  the  starting  point  of  Pantalu's  tale/,  for  it  i8 
r.ore  1  iVely  to  have  penetrated  into  Southern  India  than  any. other 
KardD  text,  Ir  it  the  religious  man  is  deceivei  b^  four  rogues  as  in 
the  Telepu.  They  a]l  approach  hir^  successively,  ard  by  their  remarks 
cauee  him  to  believe  that  >iie  sheep  (or  ",'Oat"  ae  Eastwick  says  tVie 
Persian  may  mean)  is  a  dog.  He  lets  it  ro,  and  runs  after  the  man 
who  sold  it  to  him  to  obtain  redreee .  Pantalu's  tale  has  varied  the 
Persian,  but  is  undoubtedly  frou,  it-  indirectly . 


3i^^ 


THE  PIOUS  DOVES.  This  story  is  found  in  Purnabiiadra  III, 
8.  It  is  taken  £coia  the  Lfahabharata  Parva  XII  (Canti  Parva)- 

143    (Protap  Chandra  Roy's  translation,  XXII  (1),  p.  481.) 
T .  SivasanJ^arani  gives  a  translation  of  it  from  the  ?ele^, 
calling  it  "Tolei^  Follclore",  Ind.  /^nt.  JOQLT,  p.  Zl,      It  is 
not  folklore,  though,  l^he  diction  of  the  story,  and  its  close 
correspondence  vAth  the  prototypes  of  it  mentioned  above,  in- 
cluding as  it  does  tloe  moralizings  of  tiie  original,  v/hich  are 
too  long  for  preser-vation  in  the  popular  mind,  shmi   tiiat  the 
Telegu  sto2?y  is  either  an  excerpt  from  some  Telegp.  version 
of  the  Ps£eatantra  (see  Hertel,  Pas  Pancatantra,  p.  29£,  for 
references  to  such,)  or  is  a  Telegu  literary  translation  of 
the  liahahharata  tale. 


9 

,KIKG  ^IVI.  This  story  is  found  in  Sar.p.1.111,  8; 

I>abois,  Panteha.'i'antra ,  p.  173;  Ka-thasaAt samara  (Tavmey)  I, 
p.  45;  I/Ialial3harata,  III,  ISO  f.  and  197  (Roy's  translation, 
pp.  393  and  596,);  and  in  laany  Biiddliist  texts.  In  the  folk- 
lore it  ooovCTB   in  ?8iitalu*s  Follclore  of  the  Telegas,  Ho.  39, 
p.  84,  (according  to  Eertel,  Das  Pancstantra,  p.  68,)  Mt  as 
Ko.  40  in  Ind.  Ant.  ZZVI,  p.  304. 

Pantalu's  t8,|^e  is  as  follov/s:  King  Sibi  was  the  best 
of  tlie  kings  of  lishada.  2o  test  his  virtue,  revendra,  in 
the  form  of  a  hawk,  pursues  Agni,  who  has  changed  himself  in- 
to a  dove.  'The  dove  ecmes  to  Sibi  askings  protection.  The 
hawk  demands  the  dove  as  his  lav.ful  sustenance.  The  king 
offers  an  equal  portion  of  his  ovm   flesh  in  place  of  the  a.ove. 
!Ehe  king  puts  the  dove  in  one  pan  of  the  scales,  and  cuts  off 
flesh  to  eoual  the  weight  of  tlie  bird,  but  the  more  he  puts 
into  the  pan,  the  heavier  the  dove  weighs  dox-m  the  other,  un- 
til at  last  Sibi  offers  his  v/hole  bocly.  Delighted  with  his 
virtue,  the  hawk  and  dove  reveal  tr.emselves,  confer  boons 
upon  him,  and  return  to  their  home.  3his  is  a  descendant, 
probably  through  some  intermediary,  of  the  Liahabharata  story, 
which  is  the  only  one  in  which  tlie  two  gods  are  Indra  and 
Agni,  specifically  from  the  second  occurrence  (i.e.,  ¥jshs^- 
-firharata  III,  197)  where  the  hero  is  Civi,  con  of  Ucinara,  where- 
as  in  liahabharata  III,  130,  the  hero  is  Ucinax-a. 


1  -  In  Sar.  and  Kaths.saritsagara  the  gods  are  Indra  and  Dhaaiaa, 
in  I>ubois,  Indra  assumes  the  form  of  a  falcon  and  pursues 
a  real  dove- 


PRINCE  WISH  SMZE   IH  HIS  TIIROAf.      TMs  stoiy  occurs  only 
in  the  Jainistio   tanoatantra  literature.     lumabhadra.   III,  11; 
Pancaldayaiiavarttilca,  3,    (Hertel,  Pas  PaSeatantra,   p.  125); 
linaala  Patliaka  III,  4    (Ibid.,  p.  £78};"  Ivleghavi^aya,    III,  IS. 
A  king's  son  xvastcs  awaj  on  account  of  the  presence  of  a  snake 
in  his  body.     He  ivandei'S  av/ay  to  a  strange  city  where  he  dwells 
as  a  beggar  in  a  temple.     In  that  citjr  is  a  king  v/hose  tv/o 
daughters  greet  him,   one  with  the  words,   "Be  Victorious  king- 
by  your  own  might",  the  other  vjith  the  words,   "Rejoice  in 
v/hat  fate  gives  you''.  The  King  in  anger  at  the  second  girl 

has  her  married  to  the  beggar  in  tiie  temple.      Taej   ;journey 
to  a  strange  land.     iThe  vvife  goes  to  the  bazaar  to  buy  provis- 
ion:., wliile  her  husband  sleeps.     When  she  returns,   she  finds 
the  snaice  out  of  her  husband's  throat  conversing  with  another 
snake  on  an  anthill,  who  guards  treasures.     The  second  one 
says  that  the  first  can  be  Icilled  by  a  certain  food  composed 
of  several  ingredients;   tlie  first  saj^g  that  the   second  can  be 
killed  by  hot  oil  and  water.     I'he  wife  uses  the  meajis  against 
the  snakes  tliat  their  have  themselves  suggested,  and  frees  her 
husband  from  his  trouble,  \7hile  at  the   same  time   she  obtains 
the  treasures  in  tlie  anthill,      in  PancaMiyavarttika  it  is  the 
king's  minister  v;ho  relieves  the  king,   and  in  Hirmala  Pathaka 


Related  to  this  story,   but  another  take,   is  thsit  of  the 
cjueen  with  a  snake   in  her  belly  that  kills  tag  successive  -^^-^a. 
husbands  in  the  first  night   of  marriage.      The  snake   is 
finally  destroyed  by  the  hero.      Cf.>,Day's  Folk-1'ales  of 
Bengal;   p.   100;    :.nowles,   .biolk-Tale s^Ks- shmir   {2nd  edTT^o.dO; 
Tav/-b-ein  Ko,   Ind.  /jit.  X7IIl7~oT~2yirf  ::.  II.     adia,    Ind. 
/oit.  XVIII,  p.  24. 


0  y 


tlie  king:'s  chief  wife.      In  neither  of  tlisse  t^vo  stories  does 
the  incident  occur  of  the  king  and  his  two  de-uS'li'bers. 

In  the  folklore  this  story  is  found  tv/iee,  in  "both  cr.ses 
in  stories  that  are  of  Jainistic  descent,  and  are  of  Raja 
Vikram.     These  ai^  Dr/Scott's  Simla  Village  fales,   p.  120,  sjid 
Pre  re's  Old  Dec  can  Says,    {2nd  ed.)   p.  117.     Iliss  Dr<>cott»s 
tale  is  nee.rer  the  original  than  Miss  Prere's.     A  king  drives 
out  his  da-ughter  who  says  her  good  luclc  is  due  to  her  own 
destiny,     and  marries  her  to  the  poorest  v/reteh  in  his  king- 
dom.    This  happens  to  be  Vikrama  in  dis-su-ise.     From  then  on 
the  story  is  as  in  rurnahhadra ,  until  the  end,  v/here  the  wife' 
return  home  and  the    justification  of  her,   arc  dealt  wit)i  at 
greater  length  than  in  the  Pancatantra.     This  is  more  like 
Hegliav^aya's  version  tiian  sjiy  other. 

She  storir  in  Old  Deccan  Says  is  one  of  a  group  woven 
around  the  narce   of  Vikrama,   including  a  paralcayaprave ca 
(entiy  into  another  person's  body)    storj'-,   the   ±arrot's  Re- 
venge.    X'icraraa  and  his  minister  Butti  are  wandering  around 
the  countiy.     'tVhile  Vicrama  ii  asleep  one  day  a  cobra  crawls 
dov/n  his  tliroat.      In  the  course  of  his  travels  as  a  poor  inan, 
Vicrama  is  chosen  by  the  rrinoess  Buccoulee  at  her  svayamtara. 


1  -  A  familiar  turn  of  tlie   idea  of  karma,    cf .   ICincaid's 
Seccan  Eursery  TajLes,   p.   69. 


The  couple  are  driven  away  by  the  father  of  tiie  princess. 
Eie  conveisation  between  the    teo  snakes  soon  follovifs,   but  the 
means  of  killing  both  is  by  smoking  them  out. 

It  is  significant  th8,t  these   stories  are  both  about 
Yilcrama,  the  liero  par  excellence  of  Jainistic  literature,   al- 
thoti^-h  in  the  I-'8Jicatantra  cycle  they  are  not   told  about  iiim. 
3itlier  they  a,re  descendents  of   some  literary  collection  of 
the  adven tuxes  of  Vikrama,   or  they  are  popuJLar     eKtensions 
of  the  adventures  of  Vikrama  in  vvhich  the   ffelk  have  attached 
to  the  name  of  their  liero  stories  "isfnich  were  familiar  to  them 
from  other  sources. 


MOUSjamiDSH  will  wed  mouse ^     TM3  storj;  is  vei^  old,   being 
Sar.(i,    III,  9,  etc.     A  Brahman  catches  a  mouse  dropped  by  a 
falcon.     He  changes  it  into  a  girl,   and  adopts  her  as  his  dati^h- 
ter.     (.lion  the  time  comes  to  marry  her,  he  wishes  to  give  her 
to  the  mightiest  being.     He  offers  her  to    the  sun,  who   says  the 
cloud  is  mightier  th;n  he;   the  cloud  sends  him  to  the  wind; 
the  wind  to   tlie  mountain  J   and  the  mountain  to    tlie  mice  v/ho  bur- 
row in  it.     The  girl  is  restored  to  her  original  mouse  condi- 
tion,  therefore,  and  married  to  one   of  her  own  kind.     The  story 
occircs  in  Parlrer^s  Tillage  Fo He- Tales  of  Ceylon,   II,  p.  4S5. 
Bompas's  Follclore  of  the  Santal  Pargana^,  p.   168;   and  Eut ton's 
Folk^Tales  of  the  Angami  Hagas  of  Assam,     Folk-lore  XXVi,   p. 494. 

Pe,rlcer's  tale,   taken  all  in  all,   is  far  rem  ved  in  the  mat- 
ter of  details   fl?om  any  other  -version  with  which  I  am  fajniliar. 
A  Brahaan  reared  a  Icitten.     He  offered  it   (not  metamorphosed) 
successively  to  the  sun,   the  rain-cloud,   the  v/ind  cloud,   the 
ground  ant-hill,   the  biill,   the  leopard,   and  finally  to  the  cat. 
By  the  law  of  tlie   substitution  of  an  opposite  we   can  understand 
how  a  kitten  has  become  the  object  of  the  Brahman's  care,   in- 
stead of  a  mouse.      It   is  not  hard,   either,  to  imagine  that  tlie 
metamorphosis  of  the  animal  into  a  girl  should  be  forgotten 
in  the   oral  tradition.     The  addition  of  the   ground  amt-hill, 
the  bull  and  the  leopard  is  to  be  imderstood  as  the  fruit  of 
a  fertile  imagination  on  tlie  part  of  a  story-teller.     The  kitten, 
of  course,  must  be  married  to  a  cat.     The  leopard  is  the   crea- 
ture which  would  naturally  recognize  the  cat  as  a  superior,   be- 
cause,  to  tlie  popular  mind,   tlie  cat  was  the  le;.pard's  preceptor 


(see,  Parker' s  tale,   also  Ms  notes.)      The   clmnges  from  the 
Isjicatantra  can  all  be  imderstood;   but  the  literarjr  archetype 
of  this  folic  version  has  not  come  to  my  hands,   and  I  can  not 
pretend  to  identify  it.     It  is  probably  descended  froci  scaae 
5?ainil  tale,  but  I  hardly  think  it  lilts ly  tiiat  any  litera.ry  storjr 
agreeing  Ter:;r  closel3r  with  it  v/ill  be  found. 

With  the   Santal  story,   though,  raatters  are  different. 
There  are  very  few  changes  from  the  literarjr  original.     The  tale 
opens  with  the  proud  parents  of  a  liusaliar   (a  very  lov/  caste) 
girl  desirous  of  marryin^g  her.     Although  the  sto2?y  does  not 
contain  the  preliminary  incident   of  the  metamorphosis   of  a 
mouse  into   the   girl,   and  in  fact  no  indication  is  given  tiiat 
she  was  once  a  mouse,   it  is  significant  that  the  real  motise  char- 
acter of  the  girl  should  leave  an  undeniable  trace  in  the  caste 
to  v/hich  she  is  said  to  belong;  !.5isahars  live  by  digging  out 
rats.-p 

^Tlie  parents  trj-  the   Sun  God,   the   cloud,   the  v/ind,   the 
mountain  and  the  ground  rat,  vrho  refers  them  to  the  Fiusahars. 
■They  finally  marry  their  daughter  to  one  of  their  oiivn  caste. 
Except  for  the  difference  noted,   this  folktale  agrees  with  all 
the  older  Indian  and  Semitic  versions  of  the  tale.     The  liter- 
ary stories  are  all  so   similar  that  no  one   can  be   selected  as 
the  parent   of  our  folktale. 

The  Assamese  tale  shovs  its  secondary  quality  very  clear- 
ly.    It  hag  suffered  from  the  omission  of  a  number  of  incidents 
th^t  iniiere  in  all  the  literarj-  versions  of  the  story.     The 
whole   fable   is  directed  to  shov;ing  how  a  greedy  man  r;as  dis- 


appointed.  A  man  catches  a  rat  and  puts  it  in  a  "box.  When  he 
gets  home  he  finds  the  rat  has  turned  into  a  girl.  He  v.-ishes 
to  marry  lier  to  the  ricliest  man  of  the  world,  so  that  he  too 
may  be  rich.  He  goes  to  tlie  chief.  '2he   chief  says  that  the 
water  is  superior  to  him,  because  it  ca,rrie3  him  away  in  its 
flood.   Kie  v/ater  sends  him  to  the  wind,  v/hich  blows  it  into 
ws.Tes.  The  wind  sends  him  to  the  moimtain  which  resists  it; 
and  the  mountain  sends  him  to  the  rat  which  burrows  in  it. 
«Tien  he  gets  home  discouraged,  he  finds  tlie  girl  has  been 
changed  again  to  a  rat.  This  is  a  descendent  of  any  literary 
version  you  may  choose,  provided  of  course  that  version  has 
had  any  means  of  getting  into  Assam.  The  chief  taies  the 
place  occupied  by  the  Suii  in  the  literary  original.  i?his  is 
the  only  form  I  know  in  which  the  water  is  one  of  the  parties 
applied  to  by  the  man  v;ho  wants  to  marr:  off  the  girl.  Gen- 
era,lly,  the  cloud,  the  GJ-'iva^  of  v;ater,  is  the  next  thing 
after  the  srm  to  which  the  girl  is  offered.  Although  the 
folktale  says  the  man  wishes  to  marry  the  g-irl  to  the  rich- 
est man  in  tlxe  world,  not  the  strongest  as  in  the  literature 
it  reverts  to  its  literary  prototjrpe  by  having  each  charac- 
ter appealed  to  name  the  next  one  as  the  strongest,  not  the 
richest. 


SPEAKIBG  HOLS.     n?liis   stoijr  occurs  in  [Dextus  Simplicior, 

III,  4    (or  5),   Pania'blia(i3?a  III,   15.     A  relatod  stoit,r  is  Sar.  a 

]$  III,   11.     1  jaclcal  sees  a  lion's  footprints  leading  to  his 

cave.     He  calls  out  to  the  cave,  and  bluffs  the  lion  who  is 

concealed  there,  ivaiting  to  seize  him, into  answering  for  the 

cave.     He  rmis  av/a;^r.     In  the  foUdore  this  motif  occurs  in 

Frere's  Old  Teccan  Sasrs,    {2nd  ed.),   P»  282;    O'Connor's  Folic- 

Tales  from.  Tiltet,   p.   145,  a  story  published  by  G.   H.  Daioant, 

Ind.   -'mt.    Ill,  p.   10;   Steele  and  Temple's  V: ide -Awake  S t orie s , 

p.  246.      It  belongs  also  in  Rouse's  Talkin g  ?hzush ,  pp^Si©*, 

1 
biit  has  oddly  enough  been  omitted  there. 

This  motif  is  a  genuine  piece  of  folic  .roperty,   and  does 
not  need  the  literature  to  act  as  its  source,     l^lien  told  oral- 
ly, it  is  found  in  connection  v/ith  the  stories  of  the  enmity 
between  the  montey  and  jackal  on  one   side,  and.  the  crocodile 
or  tortoise  on  the  oth^er.     Since  none   of  the  folk  stories  can 
be  traced  bade  to   literary  prototypes,    I  do  not   discuss  them  here 


In  tills     occurrence  of  the  motif,   tlie   j8.ckal  sees  the  tor- 
toise's footprints  leading  to  his  den.     He  piles  dry  leaves 
at  the  mouth  of  his  cave,   ignites  them,   end  so  kills  the 
tortoise.     In  Old  Deeean  Pays  the  same  incident  occurs  be- 
tween the   jackal  and  the  alligator,   but  in  that  instsaice 
the   jackal  makes  the  alligator  call  to  him  as  though  speak- 
ing for  the  cave  before  he  burns  him  up.     In  the  Talking 
Thrush  story  this  last   incident  has  been  omitted  "q-^  some 
chance .      In  another  telling  of  that  tale,   it  would  probably 
ar/oear. 


Closely  relatoa  to  tiiis  motif  is  tlie  taiek  practised  by 
tlae  jaclcal  upon  tke  alligator  or  crocodile  or  tortoise,  wlio 
pretends  to  be  dead-  Kie  jackal  says,  "Dead  crocodiles  always 
wag  tlielr  tails".  Then  the  crocodile  wags  his  tail  and  the 
jackal  runs  away.  This  motif  is  found  in  two  Sinhalese  stories; 
^Orientalist,  II,  p.  47  and  Parker's  Villa£:e  Folk»Tales  of  Cey- 
lon, I,  p.  S80;  and  steel  and  Temple's  'v-ide-Awake  Stories,  p. £46. 
An  interesting  variant  is  found  in  Gordon's  Indian  I''olk-'i?eles, 
p.  67.  2he  god  I&,hadeo  taJces  the  place  of  the  alligator  in 
the  W5,r  with  the  jackal,  always  getting  worsted  as  does  tiie  al- 
ligator. l!ahi,deo  pretends  to  be  dea.d»  Tae   jackal  says  that  a 
corpse  recently  dead  passes  flatus,  and  this  corpse  iiad  passed 
none.  Mahadeo  allows  gas  to  escape,  and  the  jackal  runs  off 
saying,  "OhI  you  are  no  corpse,  and  you  will  not  deceive  me". 
none  of  these  incidents  also  is  found  in  the  literature,  's^k 
Tfxiey  are  all  of  purely  independent  folk  existence. 


BU!PTER-BLIHDED  BRABI/IAIJ,     This   stoi^-  occurs  first  in 
ParnalDhadra  III,   17;   Pancakhyanavarttilca  28;    (Hertel,   Das 
Pancatantra,   p.   134)     lirmala  Patlaaka  III,   11;  Iviegliavjaya 
III,   16;   Cuicasaptati  Ona.   12.     An  adulterous  wife  daily 
mai:es  offerings  to  a  goddess  tliat  lier  husbaiod  m^  become 
blind.     One  day  iier  husba^  conceals  Iiimself  beliind  the  im- 
age of  the  goddess,  hears  his  v/ife's  unholy  prayer,   ejad  an- 
swers, as  though  he  were  the  goddess  speaking,   saying  that 
her  v/ish  may  be  accanplished  by  feeding  her  husband  delica- 
cies.    She  does  so,   and  the  man  pretends  to  be  blind.     Hie 
woman^s  lover  comes  frequently  to  visit  her,  until  one  day 
the  husband  seizes  hiin  and  kills  him,   then  cuts  off  his  \'7ife*s 
nose  and  drives  her  away. 

This  tale  is  found  in  the  folklore  in  Parker *s  Village 
Pollc-Tales  of  Ceylon,    III,   p.   212;   Sv/yunerton » s  Romantic 
!I?ales  from  the  Pan  jab  ?d.th  Indian  Mtitit/s  Entertainment,   p.  145; 
Bompas*s  Folklore   of  the  Santal  Parganas,  Appendix,   Follclore 
of  the  Kolhsja,   p.  482.     All  these  oral  stories  differ  in  de- 
tails from  the  literary  antecedents,   containing  generally  ad- 
ditions to  the  literaiy  story,     ilhey  come  nearer,   though, 
to  the  rancsJfchyanavarttika  story   (and,   I  suppose,   therefore, 
to  that   of  Culcasaptati   :.matior,  which  I  have  never  seen) 
tlian  to  any  other.     This  version  ends  v/ith  the  husband  throw- 
ing the  corpse  of  his  wife's  paramour  in  the    street.     In 
Swynnerton»s  tale  the  husband  carries  off  the  lover  in  a 
mat  and  ultimately  shows  him  to  another  msn.  v?hose  wife  also 
was  adulterous,     ■illie   -fe/c  parsiaours  are  spsx-ed,  and  the  husbands 


1H 


lilcen,  their  condition  to  that  of  Raja  Rasalu,  who  is  also 
ciiclcold.  The   Sinlialese  and  Santal  tales  both  continue  the 
story  beyond  the  point  v;here  tlie  husband  kills  the  lover. 
Various  people  get  the  corpse  in  turn,  and  in  turn  pass  it 
on  to  someone  else,eac:^  person  endeavoring  to  get  rid  of  tiie 
body  and  tlie  blame  for  killing  the  man,  which  is  naturally 
attached  to  tlie  possession  of  the  body. 

It  is  probable  that  these  stories  are  all  descended  from 
the  :?aficakhyanavarttilca  and  C-ukasaptati  Ornatior  (?);  but 
this  supposition  canjiot  be  supported  by  the  evidence  of 
literary  occurrences  in  forms  corresponding  to  tloe  folk  ver- 
sions- 


1  -  For  this  motif  eompe^re  the  story  of  the  Hmiehback  in 
1001  Iflghts. 


fRs   THE   WISJi  HAllaA   Al-D   TH?  BIRDCATCHBR.      This    story   Sar.    Ill, 

11  ana   13;    Kseuienira   III,    ]1;    Purna'bhaira   I,    19;    ..  erViavijaya   1,21; 

JiiiiTinala  1-athg.ka   IJI,    7    (see  iiertel,    Bas   Paficjatantra,    p.    279); 

Pancakhyanavarttika   9    (see  lertel,    Itid.);    ^"'-''asaptati    ce  ■     .    -\   re- 

f\ 

lateri  story  is  Sp?  1 ,  38  ani  44;  and  Paksi  Pakaranani  7  ^aee  Iler- 
tel.  Das  Pane ». tan tra.  pp  .  349  ani  354).  Tge  folVlore  >ias  it  twice: 
yrere'a  01  ri  Deccan  Days,  p.  104;  ani  ParVer's  Village  ffolV- Tales 
of  Ceylon.  _I,  p.  224.  FotVi  of  tliese  oral  tales  are  composites  of  th 
the  two  literary  tales  nientione-i  above. 

Purnathaira' 3  story  is  as  follows:  A  Via;'.sa  fandly  live  in  a  fig 
tree.  There  is  a   liana  c3  ixubinr  up  the  tree  trunk.  An  oli  >iamsa 
urges  the  rest  of  the  birds  to  cut  off  the  climber,  lept  it  T^ork 
then  ham,  but  they  pay  no  attention  to  hini.  A  hunter  climbs  the 
tree  by  means  o€  the  liana,  ani  sets  snares  fvsxrfitwn   in  the  birds' 
nests.  They  are  cauHj^t.  Their  release  is  obtained  through  the  ad- 
vice of  the  old  harasa.  All  pretend  to  be  dead.  The  hunter  'hrows 
them  on  the  ground  ,  and  v;hen  the  la^t  of  them  has  been  thrown 
down,  they  all  fly  up  and  escape.  In  thfi  Pancakhyanavarttika  the 
birds  are  500  Bharandas  and  the  cliirihinf^  plant  is  a  bamboo,  ^a 
the  hunter  ia  about  to  throw  down  the  last  bird,  he  drops  his  axe. 
The  birds  think  that  the  sound  of  the  axe  as  it  hits  the  ground 
is  the  sound  of  the  body  of  the  last  of  their  nui^.ber  a?  it  strikes 
the  earth,  and  they  all  fly  away,  leaving  the  last  bird  in  the 
liunter's  possession.  Pie  is  about  to  kill  him   when  he  is  restrained 
by  the  bird  itself,  at  whose  advice  he  sells  it  to  the  king's 
physician.  The  bird  cures  the  kind's  illners  by  applications  of 
its  ordure.  It  later  escapes.  This  is  the  form  of  the  story  that 
pxu   acts  as  a  source  for  Kechschibi's  Tutinai^eh  V,l,  and  through 
it  to  the  Turkisli  Tutih-hameh  (Rosen  I,  p.  128),  an1  to  !he  Hindi 
Tota  Kahani,,  In  the  Tutinaraeh  books  the  birJ|sb.re  parrots.  Kir- 


iiiala  Patnaka's  story  is  ne'arly  the  saf;.e  as  that  in  th«  Panca- 
khyanavarttika,  except  that  tbe  Vini  of  blr'i  is  not  specifie'i,  and 
the  escape  of  the  hir'l  is  toll  more  fully  anl  vith  nev/  inciiente. 

The  story  in  SP5  I,  44  in  chort.  On  a  mountain  i'vel;^  a  riocJr  of 
hair.sas.  A  crow  aska^  for  refuge  one  night.  At  first  he  i?,  refused, 
"but  later  he  is  allowed  to  Ftay,  In  his  excrement  is  a  Jf  nyapvodha 
(banyan)  seed.  This  crov;s  to  a  tree,  from  which  a  root  drops  to  the 
ground.  A  hunter  clirj^hs  up  this  root,  and  kills  the  hamsas, 

Frere's  tale  is  a  part  cf  ^  long  account  of  the  7/anderinf;8  of 
Vikrama.  He  lias  learnt  tVie  art  of  parakayapraveca  (Birtxyx  enter- 
ing into  another  person's  body),  and  in  the  1  ody  of  a  parrot 
becomes  kinr  of  lOCO  otVier  parrots,  wVio  a]  3  roost  in  a  larf^e  ban- 
yan  tree.  A  hunter  »eei-t-e^**ry  to  catch  theec  birds,  but  the 
trunk  of  the  tree  is  so  3ar(-e  and)!^  slippery  that  hs  cannot  climb  it 
One  rainy  dat  the  parrots  return  to  their  tree  to  find  lOOC  crows 
there.  Vikrairia  advises  his  followers  to  drive  away  the  intruders 
lest  t>ie  seeds  in  t>ieir  bills  drop  to  e-irth  and  spring  up  into 
climbers  around  the  trunk  of  the  tree  by  v.-hich  the  hunter  may 
ascend  to  t>ie  parrots'  reetE,  J'is    flock  pay  ro  het-d  to  hini.  Vik- 
raiua's  prophecy  is  fulfilled,  ani  t^e  birds  are  cau  hi  by  snares. 
The  story  t'nen  proceeds  as  in  the  Pancakhyanavarttika,  all  of  the 
parrots  escaping  except  t'ne  last  which  is  Vikrajoa,  TVie  hunter  is 
(foing  to  kill  hifi,  but  ie  stopped  by  Vikrama  and  persuaded  to  sell 
him  in  the  bazaar  for  ICOO  ,'-;old  mohurs.  Ske  At  t>.ie  point  the  oral 
tale  ceases  to  rese/nble  this  lancakhyanavarttika  story  and  turns 
into  the  story  of  the  parrot's  Revenge,  .pancakhyanavarttika  43 
(see  Hertel,  :Ov.,s  Pancatantra.  p.  151,  and  note  at  end  0^  story  for 
referenced  to  other  occurrences  of  it) .  It  can  be  easily  seen  that 
Prere's  tale  combines  Paj^cakhyanavarttika  9  and  Sp  SP5  I,  44,  al- 
though probably  using  some  other  version  of  tVie  latter.  Thf;  whole 
oral  tale  in  which  this  story  occurs  is  a  popular  version  of  the 


adventures  of  Vikrama,  anl  perhaps  has  a  literary  antece'ient  W',ich 

gives  the  various  anecdotes  as  given  there,  T>ie  nearest  approach  t» 

it  that  I  know   is  a  sui.jiiary  by  Anaryan  (ps.  for  i\   P,   Arhuthnot) 

on  p.  131  ff.  of  his  Early  I^eas  of  an  English  translation  "by  Rage- 

ba  Loraba,  of  Boiiibay,  of  A  a  Prakrit  poem  by  llurriias  (liariias?  )c''"^^'"-l^ 

of  the  a'iventuree  of  Vikraina. 

t 
i^arker's  story  is  similar  to  that  of  irere's,  although  it  makes 

no  riicntion  of  one  of  t>ie  bir^ls  being  sc  a  li-an  in  disguise.  It  is 

only  one  crow  that  couiee  to  V-.e   roosting-place  of  the  parrots. 

The  birds  are  caught  in  a  net,  not  by  snares.  All  of  them  escape. 

Here  the  story  ends.  This  rorci  is  a  blend  of  Sp^l,  38  and  44,  and 

1-urnabhadra  I,  19  (not  lancakhyanavarttika  9),  It  perhaps  has  xx  a 

literary  antecedenji  which  is  the  source  of  Fancakhyanavarttika  9, 

Iviruiala  Pathaka  III,  7,  and  i'rere's  story. 


I  can  find  out  notliinf'^  more  about  these  works. 


i^ 


TEFi    APE   ■'■IB  THE  CEODODILS.  TMs  story  is  the  frsiae 
stoiy  of  -ancs.taiitra,  Ek.  IV.  A  moriicey  and  a  crocodile  are 
friends.  The   crocodile's  wife,   moved  by  jealousy,  persug.des 
her  husband  to  attempt  to  get  the  monkey's  heart.  He  persuades 
the  monkey  to  visit  Ms  home,  and  7dien  he  gets  him  in  the  mid- 
dle of  the  stream,  aimounces  his  purpose.  2he  guick-v/lt ted 
monlcey  escapes  hy  telling  the  crocodile  that  his  heart  is  on 
shore,  and  persuading  him  to  2?etm?n  for  it.  In  the  folklore 
it  is  found  in  0' Connor *s  Folk- Tales  from  Tihet,  p.  141; 
Maxwell*s  In  I!ialay  Forests,  p«  75 

In  all  the  literary  versions,  including  the  Jataka  book 
and  the  Gukasaptati,  the  villain  is  a  crocodile,  dolphin^ or 
makara,  except  in  the  Semitic  versions;  Ohavanne s , 500 .  Conte s 
et  Apologues  Chinois,  I,  p.  lEO;  and  2antraklij-ana,  where  it  is 
a  tortoise.  This  latter  animal  is  the  one  mentioned  in  the 
Tibetati  tale.  Since  tiie  stoi^r  in  Gliavannes^s  collection  says 
that  the  tortoise  wanted  the  monkey's  liver,  v/e  can  eliminate 
it  from  our  possible  sources  of  the  folktale.  Either  of  the 
other  two^  though  may  be  considered  in  that  capacity.  The 
Tantrakiiyana,  coming  as  it  does  from  Hepal,  on  account  of  its 
geographical  proximity  to  tlie  home  of  the  oral  tale,  seems  to 
be  the  pa.rent,  or  at  least  nearest  relative,  of  it.  Unfortu- 
nately, I  have  net  the  text  of  this  literary  story  to  see  how 
nearly  it  actually  does  approach  the  folk-tale.  This  latter 
has  undoubtedly  suffered  a  good  deal  in  papular  handling,  too. 
The   most  striking  bit  of  mistreatment  is  the  change  of  the 
monkey *s  excuse  for  being  returned  to  land.  He  does  not  de- 
lude the  tortoise  into  thinking  thct  he  has  left  his  heart 


tieliind  in  tlij  tree;  but  he  tells  the  tortoise  to  set  him 
ashore  so  that  he  may  ask  other  monkeys  also  to  constibute 
their  hearts  for  the  eairing  of  i!rs.  Tortoise. 

She  I;!alay  tale,  on  the  otiier  hand,  belongs  to  the  first 
of  these  stories.  A  crocodile's  vjlte   is  sick,  and  gsjd.   be 
cured  only  by  eating  a  monkej-'s  heart.   The  crocodile  leaves 
the  sea,  ascends  a  river, said  meets  a  monkey,  who  claims  to  be 
the  wisest  doctor  on  earth,  and  agrees  to  visit  the  crocodile's 
.  wife  to  cure  lier.  Ee  moimts  on   the  back  of  the  crocodile,  v/ho 
sv/ims  dovm  to  the  sea  with  him.  lElien  the  crocodile  annc-unces 
his  fell  purpose  to  the  monkey.  The  monkey  does  not  appear 
alarmed,  but  assures  the  crocodile  that  he  has  left  his  heart 
behind  on  a  tree,  and  persuades  the  crocodile  to  return  for  it. 
Once  again  on  shore,  he  abuses  the  crocodile.  This  version  seems 
to  be  descended  from  Jatslca  208  (Sutti  samara  Jataka),  v/itii  some 
changes.  There  the  female  crocodile  has  a  pregTiancy-longing 
(dohalam)   for  the  heart  of  the  raonl-ey.   The  mrXe  crocodile 
entices  him  to  ride  on  his  back  by  promising  to  put  him  ashore 
on  the  other  side  of  the  G-anges  where  thei'e  is  much  fine  fruit. 
The  l?ialayan  variation  here  of  the  monkey's  skill  as  a  doctor 
seems  to  be  a  purely  local  touch.   The  Jataka  mentions  the  kind 
of  tree  on  which  the  monkey's  heart  is  hung  as  a  fig-tree,  whose 
clusters  of  fruit  may  well  represent  a  heart  in  appearance. 
The  folktale  has  omitted  this  detail. 

1  -  In  the  folklore  tliere  is  8  large  number  of  tales  devoted  to 
the  enmities  of  the  monlcey  or  jackal  and  the  crocodile  or 
tortoise.  These  stories  include  the  "speaking  hole"  motif, 
the  "you  have  caught  a  root  not  my  leg"  motif,  and  the  storj- 
of  the  jackal  as  matchjnaker  for  his  duped  enemy.  The  "spealc- 
ing  hole"  anecdotes  are  included  in  this  paper  (S^-Hq   ). 
The  other  incidents  will  be  treated  by  me  in  later  papers. 


yO-i) 


THE  ASS  VillHOUT  HSARI  AHD  EARS.   Clie  stoiy  of  tlie  ass 
without  ears  and  heart  occurs  in  tlie  Pancatantra  collections 
from  the  earliest  times,  Sar.o^.  IV,  1,  etc  In  the  follclore 
it  is  found  in  S'^i/ynnerton's  Romsntic  gales  from  the  Panjab 
with  Indian  Kights'  Entertainment,  p.  404;  Parker's  Village 
gol3c~1!ales  of  Ceylon  I,  p.  359  (2  versions),  Christianas 
Behar  Proverbs,  p.  52. 

A  lion  sends  his  follower,  a  jackal,  to  entice  an  ass 
to  him,  so  that  he  mB^J   eat  its  heart  and  ears.  The  jackal 
brings  the  ass,  the  lion  leaps  at  him,  but  fails  to  kill  him, 
and  the  ass  escapes.   The  jackal  beguiles  tlie  ass  into  coming 
again.   This  time  the  lion  kills  him.  He  goes  away  to  batiie, 
leaving  the  jackal  to  guard  the  corpse.  The  jackal  eats  the 
ears  and  heart  of  tiie  ass.  V;Taen  the  lion  misses  these,  the 
jaclcs.l  says  that  the  ass  had  neither  ears  nor  heart;  for  if 
he  had  possessed,  them  he  would  never  have  returned  to  danger 
after  once  escaping  it. 

This  story  has  tv>ro  markedly  separate  versions.  In  the 
Tantrakhyayika,  Southern  Paiicatantra,  Ksemendra's  Kathaman jari , 
and  the  Semitic  versions,  the  lion  is  stated  to  be  suffering 
from  a  disease  (generally  said  to  be  scabs)  to  care  which 
he  need.s  the  ears  and  heart  of  an  ass.   in  Textus  Simplicior 
and  lurnabhadra,  he  is  said  to  have  been  injured  in  a  fight 
with  an  elephsjit.  This  differentiation  fixes  the  status  of 
Swynnerton's  tale  at  once;  for  in  it  a  tiger  (who,  as  fre- 
q.uently.  is'  substituted  for  the  lion)  is  suffering  from  the 
injury  of  a  broken  leg,  v/hich  he  received  in  combat  with  an 


/--'/  1 


elepliant.   I'he  rest  of  tlie  folk;^ale  is  not  as  a'ood  as  its 
antecsdent.  The  Pancatantra  story  saj's  that  the  ass  is  en- 
ticed to  new  grounds  oy   tlie  jackal  not  by  the  attraction 
of  good  grazing  alone,  but  more  particularly  by  the  appeal 
the  jackal  makes  to  his  proverbial  JU.cherou52iess.  He  is 
assured  tliat  female  asses  are  awaiting  there;  and,  when  the 
jackal  urges  him  to  return  after  his  escape  from  the  lion*s 
attack,  he  does  it  'by   assuring  him  that  tlie  blow  the  lion 
gave  him  v.-rs  in  reality  an  exliibition  of  affection  on  the 
part  of  "a}.!.'!  nf  a  she  ass  who  wa,s  anxious  to  embrace  him. 
This  part  of  the  stor^r  has  evidently  been  forgotten  in  the 
popular  tra^dition,  and  the  storyteller  has  been  compelled 
to  resort  to  a  makeshift,   i'he  jackal  tells  tlie  ass  that 
he  saw  only  the  appeai^nce  of  a  tiger,  not  a  real  one,  and 
backs  his  statement  hj   saying  timt  a  fat  creature  like  him- 
self could  not  live  with  so  dangerous  a  beast.   I'he  rest  of 
the  folk  story,  although  briefer  than  the  literary  version, 
is  essentially  the  same-  as  it.  Prom  just  whe.t  version  of  the 
Horthwest  Indian  rescensions  tlie  fanjabi  folktale  is  descend- 
ed, I  can  not  determine. 

iarl-aer's  second  version  of  the  storjr  clearlj-  belongs 
to  the  type  in  v/hich  the  lion  is  ill,  not  v;ounded.   In  the 
Sinlialese  tale,  though,  the  lion  only  pretends  to  be  sick. 
The  victim  is  here  a  goat,  not  an  ass.  >".-ith  these  exceptions 
the  story  agrees  more  closely  with  the  vernacular  version 
preserved  \>j   Dubois  in  his  Pantcha-Tsjatra ,  p.  198,  than  v/itli 
any  other.   It  is  proba,ble  tliat  this  oral  tale  is  descended 


from  1X11)0X3*3,   but  is  also  affected  by  aany  outside   influ- 
ences which  liave  destroyed  its  resemblance  to  its  original. 
One  of  these,   tlie  goat  as  victim,  is  foun«L  in  tlie  Bihar  story, 
In  tliis  there  are   tvvo  farther  differences:   The  lion  suffers 
from  the  Infirmities   of  old  age  and  tlie   goat*s  liver,   not 
brains,   are  desired  for  remedj^.     Kiis  tale   I  gsjci  not  identi- 
fy at  all;   it  is  too  remote  from  any  literai-jr  version  I  Imoi'?. 
Parker*s  ether  account  is   still  more  different  from  literary 
stories,   and  of  course   still  less  susceptible   of  identifica- 
tion by  me.    Ilie  victim  is  a  boar.      The   ^lackal  entices  him  to 
the  lion^s  cave  "by  offering  him  the   sovereignitjr  of  the   ani- 
mals in  xlace   of  the  lion  v/ho  lias  become   old. 


5  5^'  H^ 

KL  WOMAA/   :D  THE  JACKAL:   This  story  is  l^eirfcus 
Simplicior,  lY,  10;  -urnabiiadra  IV,  8;  it  occurs  in  the  folk- 
lore only  in  Ceylon:   Parker,  Village  t'ollctale  of  Qeylon,  II, 
p.  146;  and  isteele,  Kusa  Jatakaya.  p.  E54.   I'iie  Panoatantra 
story  goes  tlias:  A  peasant *s  v.^ife  is  tricked  by  a  clever 
thief  to  elope  with  him,  taking  all  her  jev/els.   They  come 
to  a  river.   The  thief  carries  his  i;aramour's  jewels  and 
clothes  across  tlie  stream,  promising  to  return  for  her;  but 
once  on  the  other  side  he  deserts  her.  As  she  is  bemoaning 
her  bad  luck,  she  sees  a  female  jackal  carrying  a  piece  of 
flesh  in  her  mouth.  The  jackal  drops  the  flesh  to  catch  a 
fish.   The  fish  escapes;  a  vulture  seises  the  meat;  and  the 
jackal  is  left  in  disappointment.  The  woman  laughs,  but  the 
jackcl  rebulces  her,  saying  th8.t  her  loss  exceeds  its. 

Parker's  apologue  is  a  popular  vvorking  over  of  Jataka 
lo.  374.  This  P-ali  version  is  fuller  than  that  of  the 
Pancatantra,  and  different  in  many  points.   It  is  as  ^'.llovre: 
A  young  Brahman  becomes  so  skilled  in  archery  that  his 
teacher  r-ev.-ards  him  for  his  proficiency  with  tlie  hand  of  his 
daughter.  On  his  way  home  to  Benares  from  'I'akkasiia  he  kills 
a  rogue  elephant.  In  a  forest  he  meets  a  band  of  fifty  rob- 
bers, and  auarrels  v/ith  them  because  they  give  him  raw  meat, 
instead  of  cooked  meat,  when  he  asks  for  it.  Ke  kills  forty- 
nine  robbers  vrlth  the  forty -nine  arrows  left  in  his  quiver, 
arid  laioeks  dowTi  ^he  last  of  the  bsind,  the  chief.  He  asks 
his  wife  for  his  sword,  bhe  suddenly  falls  in  love  with  the 
brigand,  and  gives  him  the  sword,  and  to  her  husband  only 
the  scabbard.   The  robber  kills  tlie  Bralmian  and  carries 


A  /^v^pW 


/*' 


8xi9.it  the  woman, to  triclc  lier  later     s^s  related  above.     Saldsa 
(Indra)   retukes  lier  witli  tlie  livxng  parable   of  the   ^aclcal, 
tlie   fish,  and  the  bird,   himself  taking  the  form  of  tlie    jackal, 
IvEatali  that  of  the  fish,   and  PancasikXa  that  of  the  bird. 
She  is  brought  to  repentance  by  Sakka's  remarks.     The  folk 
version  is  strikingly  similar  to  the  Pali  tale.      It  is  a 
prince,   though,   as  in  nearly  all  the   Ceylonese  tales,  who 
wins  his  master^ s  daugliter  as  bride.     The  incident  of  slay- 
ins  ttie  rogue  elephant  is  onitted.     So  mention  is  made  of 
the  quarrel  over  the  meat  v/ith  the  Vaeddas   (as   tlie  robbers 
are  frequently  called  by  the  folk  in  Parker's  ta]as);   but 
the  cause  of  the  altercation  is  merely  that  the  prince  at- 
tempts to  pass  through  the   robber  king's  country,  without 
peimission.     The  prince  kills  or  drives  away,   by  his  deadly 
arche2?y,   all  of  the  ?aedda  army,   except  the  king.     These   two 
decide  to  determine  the   issue  'bj  a  v/restling  match,   the  win- 
ner to  decapitate  his  opponent.     Ho  mention  is  made  of  the 
failure  of  the  prince's  aaimunition.     This  omission  of  the 
Jataka  incident  is  the  result  of  forgetfalness  in  oral  tradi- 
tion, and  the  amplification  of  the  hand  to  iiand  conflict  of 
the  two  rivals  into  a  wrestling  match  is  popular  addition  to 
the  Jataka 's  statement  that  the  prince  knocked  do\ra.  the  rob- 
ber and   sat  on  him.      The  killing  of  the  prince  is  the  same 
in  both  stories.      In  tlie   Jataka  the  archer's  wife  tells  the 
robber  lier  history.      This  point   is  omitted  in  tiie   follctale. 
The  apologue  of  the  Jackal,   the  fish  and  the  Kit a,   corres- 
ponds to   the  Jataka  version,   except  that  the   divine  identity 
of  these  animals  is  not  established.     The  folk}:ale  says  that 


Gakra  came  afterr/aids  in  a  jackal "s  guise,  and  tore  tlie  prin- 
cess  to  pieces  because   of  lier  wickedness.      This  reminiscence 
is  all  tl'iC-t  is  left  in  the  populs^r  tale  of  the  Heavenly  in- 
spiration of  the   parable.    Tae  killing  of  the  woman,   contrary 
to  the  Jataka,   is  a  ccnclusion     eculiar  to  this  specific   oz^>j^- 
rtjt/w".**.  of  the  tale,   for  in  a  variant  it  is  stated  that  she 
continued  to  live,   ekeing  out  a  v/retched  existence  by  begging 
in  the  company  of  a  poor  man. 

Steele's  version  shov/s  many  changes  from  the  Pali  and 
the  foU^ale  of  Parker,   all  of  v;hich  are  for  the  v/orse.  Vuiile 
in  the  other  tv?o  tales,   the  woms.n  abandons  her  husband  for 
a  perfect  stranger,   in  Steele's  fable  her  new  lover ^    is  an 
old  acquaintance.     The  moralizing  of  the  new  lord  upon  the 
queen's  unfaithfulness  is   omitted,   as   is  also   tlie   discription 
of  tlie  trick  by  which  he   secures  possession  of  her   jewels. 
The  folktale   says  "...Tlie  king,   finding  the  ifueen's  society 
tiresome,  stripped  lier  of  all  her  jewels  and  deserted  her". 
Further,   in  the  Jataka     and  Parker,   as  in  the   Panca.tantra, 
the    jaclaal  loses  both  meat  and  fish;   but   in  Steele's  tale  he 
loses  onl^r  tlie  meat,    getting  in  return  a  dead  fish.      The 
queen  twits  him  on  his  poor  bargain,   and  he   then  shows  her 
how  much  greater  has  been  her  own  folly.     Ho  mention  whs,tever 
is  made  of  Sakka.     This  tsjte  is  apparently  an-cKg-'aglb)   &£  fee 
rough  treatment  a  good  stoiy  often  receives  by  the  folk. 


Tim   WILY  JACKA.L:   This  story  is  found  in  the  Jainistic 
versions  of  the  Pancatantra.':  I'extus  Simplicior  lY,  15,  (or 
13  or  12);  Piirnabhadrs,  I?,  10;  Meghavyaya  IV,  IS;  iiirmala 
Pathalca  TV,   13.  A  jaclc8,l  finds  the  body  of  a  dead  Elephant, 
but  is  "onable  to  tear  its  thick  s3cin  so  as  to  get  at  the 
flesh.  A   lion  happens  along,  and  the  ^aclva.1  invites  him  to 
eat  the  elephant;  but  the  lion  refuses  on  the  grounds  that 
lie  eats  nothing  he  has  not  killed  himself,  i?  tiger  next 
comes,  and  the  Qacfel  gets  rid  of  him  by  tellin^T  him  that 
the  lion  has  a  grudge  against  him,  and  tlis.t  he  had  better 
flee  before  the  lion  returns  frora  bathing  to  devoiir  the  ele- 
phant's body,  i'he  panther  is  the  third  to  arrive.  The  jackal 
invites  him  t4)  eat  until  the  lion  slosll  return.  As  soon  as 
the  psjither  has  broken  the  skin  of  the  elephant,  the  jackal 
annoraiees  the  return  of  tlie  lion,  and  the  panther  flees.  The 
jackal  is  now  left  to  enjojr  the  meat  alone,  being  able  to 
eat  it  since  the  panther  has  torn  tlie  skin. 

This  story  occurs  in  a  rather  different  fo32;i  in  tlie 
Ifeihabharata  I,  v.  5667  ff.  (Peuche's  trans,  vol.  I,  p. 5.) 
It  is  as  follows: 

A  jackal  has  four  friends,  mongoose,  wolf,  rat, and  tiger. 
In  the  forest  is  a  gazelle  v.-hich  the  tiger  can  not  catch.  At 
the  jackal's  suggestion,  the  rat  ^gnav/s  its  hoofs  so  that 
the  tiger  at  last  catches  and  kills  it.   The  jackal  then- 
sends  all  four  animals  to  bathe  before  eating  the  dead  ga- 
zelle.  The  tiger  returns  first,  and  finds  the  jackal  in  a 
contemplative  mood.   In  reply  to  a  question,  the  jacks.l 


sajrsthst  tile  rat  claims  to  have  killed  the  gazelle,  aiid  to 
"be  more  po^Yer^ul  than  the  tiger.   The  latter  goes  off  sesrdh.- 
ing  for  the  rat.  The   next  to  arrive  is  the  rat.  She  jackal 
frightens  liim  awsy  by  telling  him  that  the  mongoose  (his 
natural  enemy)  has  determined  to  eat  him  (the  irat),  not  the 
gazelle.  When  the  wolf  comes,  the  ^acks.l  tells  him  the 
tiger  is  angry  v/ith  him,  and  the  wolf  flees.  Finally  the 
mongoose  arrives.  The  jackal  claims  to  have  conquered  the 
other  animals,  and  the  mongoose,  believing  him,  is  un?/il- 
ling  to  fight  with  him  for  the  gazelle  and  runs  off.  The 
jackal  is  left  in  iHidisputed  possession  ox  the  corpse. 

In  the  folklore  this  story  occurs  in  lii'Culloch's  Ben~ 
gali  Household  Tales,  p.  148. 

The  story  goes  thus:  ^lion,  a  tiger,  a  mongoose,  a 
mouse,  and  a  jackal  live  together  as  frieMs.  They  plan  to 
kill  an  elephant.  The  jai3kal  instructs  ths  mouse  to  burrow 
a  tunnel  to  the  spot  where  tlie  elephant  is  stsxiding,  so  that 
its  foot  may  fall  into  the  hole,  and  to  g-naw  the  tendon  of 
his  foot.   The  plsji  sixcceeds  and  the  elephant  soon  dies. 
The  jackal  remains  on  guard  at  the  carcasA,  while  the  other 
animals  go  to  bathe.  IVhen  tl:iB  lion  retarns,  the  jackal  teilLs 
him  that  the  mouse  claims  to  have  killed  the  elephant  and 
is  reproaching  the  lion  for  getting  his  food  from  a  retainer. 
The  lion,  therefore,  refuses  to  eat  the  elephant,  because 
he  himself  has  not  killed  it.  \^lien  the  tiger  comes,  the 
jackal  scares  him  aivay  by  telling  him  ths.t  the  lion  is  of- 
fended witli  him.   The  jackal  frightens  the  mongoose  by  assuring 


him  that  the  tiger  v/ants  to  kill  him.     The  rat  is  driTen 
av/ay  by  a  similar  ruse,  his  enemj,   aceora.ing'  to  the    jackl, 
being  the  mon^'oose. 

'The  story  is  a  hji-brid.  of  the   Teiicataiitra  aad  ilahabhara- 
ta  fables.      Kie  animals  are   the   ^aelcal,   tiger,  mongoose^  and 
mouse  of  the  Ifehabl^rata,  with  tl'ie   addition  of  the  lion  of 
the  Jainistic  Tersions,   and.  m  thje   victim   (elephant)^ that 
of  the  PaEcatantra.      The  folkstory  is  not   so   clever  as  eitlier 
of  its  parents.     2!he   Jackal  does  not  vary  his  trick  to  drive 
av*ay  the  lireaker  animals.      Some   incidents   of  the  oral  tale  are 
not  found  in  either  of  the  literar^r  ones.     Tliis  Ben^ll  tale 
is  either  a  composite  by  the  folk  of  the   ti7o  liter ar^r  tales, 
or  a  retelling  by  the  folk  of  a  literary  composite  of  these 
t\70  tales.      I  am  inclined  to  think  that  it  is  of  the  latter 
character;   and  I  expect  tlie^t  some  day  a  literai-y  form  will 
appear  which  v/ill  shmv  itself  to  be   the  direct  progenitor 
of  the  oral  te^Ie. 


1  -  If  this  supposition  is  true,   it  must  be  supposed  that 
the  stoTY  has  deteriorated  in  popular  handling. 


^--  -1/  J^' 

THj-.  B.AiLiJVK      AKi)   THJi  LOKGOOSE.      This    fatle    is    th -|f    Trarae    story 
of  Book   V   of   ^ar.,    etc.;    ani    lextus   Si.aplicioT  ani  Purna'bha'ira, 
V,    1;   liitopa-lefa   IV,    12. 

In   the    fciviore   it   occufs   in   Ceylon:   H.   A.   Pieris   in   The   OrienV 
alist,    i,    p.    213;    Steele,   .JMtfta  Jatakaya.    p.    250;    ParVer,    Vlllape 
Folk- Tales    ar  Ceylon,    iii,    p.    27.    It  appears  also   in  Kin(?8cot?, 
Tale?  ;3f    the   3j|n,    p.    140.    In    this    latter   cas»    it   is   not   a   r^iece 
of    foiVlore    it  all,    tut   is    one    of    the   f:;rnup   of    stories    that  make  ip 
the  Alakesa  ll^atjm,*  a   Tairdl   romance,    translatei   by  Pan'iit  S.    l. 
Katesa   Sastri.    The  Alakesa  Katha   Vias   teen   putllshel   twice  before: 
i'aB444-fe>a4eea      The  King  ani  his    four  Ja.inisters .    An   oli    Iniian 
Romance   tr^anslatei   into  Sne:lish  ty  Pandit   Natesa   Sastri,    v/ith 
note£   an?    introduction   ty    U ,   A.    Clouston.   i.a-lras,    1888.    It    is  also 
found   on   p.    193ff.    ^^^tje-f afeie-©fi-j>-,    (fatle    of   Brahman^  ani  iv.on- 
gooBe   on  p.    211)    of   7/.   A,    CHovston's  A  Group   of   Eastern   Romances 
translated   from  the  Persian,    Tr^jr.il,    ani  Uriu.    Glasgow.  Hodges  and 
Co.,    1889.    Clcuj?ton   eivec    the  Alakesa  Katha   the   conjectural   date 
of    the   sixteenth  century    (A  Group   of  E   strrn  Bongnces.    introduction 
p.   xxxii)    . 


As   Clouston   notes,    the  A  lake  eg  Ka  thii    is   protatly   connected 
v;i$(i   the    "iitrike  tut  liefer"   stories    in  Day's  Folk»Tale?   _o_r  Bengal, 
p.    147,   and  witTi   the    tale    of    "The    four  Princes"    nn  Knowles's 
j'"olk- Tales    o£  Kashinir.    p.    415.   Anotlier   parallel   collfiction    is 
SP,    J^,    Conclusion. 


no 


In  giving  the  talc  i;  hi^  collection,  larl^er  says,  "I  Tave  not  c 
■net  with  this  tale  as  a  true  vll  laf;e  f  ol  1^-sto^y,  Ivt  it  was  related 
as  one  of  tV.e  episodes  a*  in  tVie  series  oT  tales  inclu'lci  un*er 
the  title  of  'Tha  Four  Paniitayas' ,  in  which  various  stories  were 
told  to  iniuce  a  King  not  to  execute  fSa   younf^est  Pan'Jitaya  for 
wiping  off  the  Q,ueen'8  body  a  -irop  of  blood  which  fell  on  her  at 
nightwhen  he  cut  in  two  a  cora  that  was  about  to  bite  the  King. 
The  whole  story  is  an  Indian  one."  This  story  of  "The  I'^our  Tan- 
.  dituyas"  is  the  Alakeea  Lat'/ia.   Althov.{::>i  Parker's  story  i?  found 
in  the  Sinhalese  verrion  of  Lhe  Alakeea  Katlii.  it  is  not  the 
story  that  is  properly  there.  Instead  it  ie  the  corirnon  verSlon 
of  the  fable  as  current  in  Ceylon  that  has  been  substituted  for  the 
version  of  the  Alekesa  J^atha,  It  agrees  witVi  the  other  occurrences 
reported  by  i^ieris  and  Eteele.  In  all  of  these  folk  e,torier.  n,  ijvidow 
has  a  child  and  a  inongooee  (Steele  Bays  "a  poor  woman",  hut  as  no  a 
Biention  is  made  of  a  Viusband  it  may  be  safely  assumed  that  she  is 
a  widow).  She  leaves  the  child  in  the  care  of  the  ^iiongoose.  A  snake 
approaches  the  child.  The  :7iongoose  kills  it.  Vhen  the  widow  returns 
home  sh"^  sees  the  laongooee  all  bloody,  hastily  .jiuaps  to  the  con- 
clusion tr;at  it  has  slain  the  chili,  and  kills  it.  Too  late  she 
finds  out  her  mistake.  In  tv/o  versions  the  v/idow  herself  dies;  In 
PierisJ  by  beating  her  iiead  against  a  rock;  and  in  Parker's,  merely 
by  the  force  o^  her  p:rief .  In  the  Alakesg  Katha.  the  father  of  the 

child  kills  the  mon^ooBe;  similarly  in  Dubois's  Fantcha-T  ntra.  p. 

(? 
206,  and  in  all  the  literary  texts  except  Textus  Bimlicior  and 

A 

Purnabhadra.  In  these  latter  the  wo;ia.n  slays  tne  animal.  It  is 
from  some  of  t>ie  descendants  of  these  Jainistic  texts,  then,  that 
the  Sinhalese  oral  tale  comes. 


S  A^-  H  IS 

THJ<:  i?ATH.':;:H  OF   SOKAgARKiAIJ.      The   story   of    the  Brahman  v/ho 
"builia   aircastleo   is    founi   in  all  jthe   oiler  versions   of    the  Panca- 
tantra   e-Kcept   Somaieva' s .    It   is   Sar.   V,    1,    etc.    In    foe    TolVrlore 
it   occurs    in   O'Connor's  Folk^Tales    from   TiB^t.    p.    31;    Swynnerton's 
Roir.iintic   Tales   from   the  Pan  .jab  uith   Iniian  Kit^hts'    :^ntertaimiient. 
p.    182;    btoV-es's   Iniian  Fairy   Tales,    p.    31;    Dracott's   Simla  Village 
Tales,    p.    68;   Bompas's  .PolVlore   of    the  Santal  Parr-.anae.    p.    140; 
Parker's   Villa(<e  Folk» Tales    of   Ceylon.    I,    p.    304;    rantalu'B  Folk. 
love   of    the   Tele^rus,    p  story  Si   21,    p.    48    (accoriin,^   to   Mertel,    Da,8 
I'ancatantra.    p.    C84,    "but   as   story   22   in   Ini.    Ant.    xxvi ,    p.    112; 
i'lseson's  Laos  j'^olklore    of  Farther   India,    p.    83;    Taylor's   Iniian 
Folk* Tales.    ii'ollc-Lore   vi,    p.    403. 

Tne    folk   versions    o"    this   story  are   in  most   c;;ses    far   reinovei 
froffl    tl-iose   of    the   literature.    TViere   follows   here  a   table   of    the 
inciiente    in    the    iifferent   vf:rsiona,    "both   literary   ani    oral. 
Fantalu's    story  agrees   fairly  well   v/ith    that    of   Sir.    or  SP  up  to 

o 

the  point  where  the  Brahioan  fe»«ak«-kie  maVes  the  false  ir./.vernent. 
At  this  place  it  conforms  ;riore  to  that  of  the  1001  Kights  about 
Alnaschar,  the  birber's  fifth  brither.  Pantalu's  tale  is  probably 
a  iesceniant  of  soa.e  Seu.itic  story  which  has  been  influenced  by 
t'lat  of  tVi-_  1001  Kif^hts.  The  other  oral  stories  are  too  far  re- 
inove-i  from  any  versions  in  the  literature  to  be  identified  there. 
They  must  be  largely,  if  not  wholly,  independent  of  the  litera- 
ture in  existence. 


hero's 
Capital 

«cce8 

ive  investments  of 

wealth      1 

rsion 

Chick- 
hens 

Coats 

Sheep 

Cows 

Buf- 
faloes 

Horses 

?ieli 
etc. 

How  he  de- 
stroys cap- 
ital 

u. 

bave? 

« 

n 

" 

rtrike?  -^dfe 
for  neglect- 
ing child. 

Sixapl 
3rn. 

i-ot  of 
[  rice 

n 

n 

M 

ti 

Ditto 

Bis 

CM,;.ilt 
cereal 

• 

" 

M 

T^itto 

Syr. 

Loal,oi: 
honey 

" 

n 

" 

fl 

Strives  son 
{'or  iisobedi- 
ence , 

Syr. 

ou.   1 

honey 

II 

" 

« 

" 

^akes  gestures 
v/ith  staff. 

ID 
ibic) 

Butter, 
>i  on  ey 

«) 

" 

Strikes  son 
for  disoheii- 

ence . 

Su. 

Oil. 
honey 

« 

" 

Ditto 

0. 

(;ur4oi7.s  dish 

Pots  arii.  pane  --  cloth 

Strives  quar- 
relling wives. 

I  Ki. 

OlasBwar© 

Buy 

s  and  sells  classware;  sets  up 
lishment. 

estah- 

KicVs  too  af- 
fectionate 
wife. 

— H 

• 

—  - 

' — 

1               1 

s 

uccessive   investments  of. 

wealth 

Bion 

Kero'6      Chick- 
Capital   hens 

Goats   Sheep 

CowB   Buf- 
faloes 

Horses 

Field 
etc. 

Ho'ff  he   de- 
!?  troys   cap- 
ital 

talu 

Flour 

n 

It 

It 

jiouse 

etc. 

KicVs   too  af- 
fectionate wife 

eson 

ilict 

11 

II 

rZic^cs  wife  whio 
wil 1   not  worV. 

an. 

i-^oney 
for   car- 
rying oi; 

n 

•  ■ 

n 

11 

1 

tt 

Bends  head  to 
pat  his   child- 
ren's heads. 

^es 

Ditto 

M 

H 

n 

Shakes  head 
"11 0"  when  his 
c>dldren  urge 
him   to   have 
rice. 

pas 

Ditto 

il 

tl 

, 

n 

n 

et 

Shades  head 
"Ko"  ^h.5n  his 
children   tell 
nim   to  hurry 
for  dinner. 

jnnoi! 

Ditto 

n 

R 

f.taaps    foot  at 
disohedieit 

chil-^. 

^er 

Ditto 

« 

" 

1 
1 

1 

" 

1 

ivxapB  aside   to 
ivoid   vick  of 
buffalo. 

lor 

Lit  to 

II                               M 

"          fClephant 

i^ha^es   head 
">'o"   to   child- 
ren HSklnK   for 

cott 

Oil 

1 

N 

,.  1 

« 

Throws   up  head 
vhilo   rehuking 
wife  whft   is 
v.;rr3'in&:  hin   to 
Jinner, 

1] — : 

' 

i        1 

"1 :"  ' 

, 

■  ■ 

^ 


TEE  FOUE  IPRSASirRE- SEEKERS .      The  story  of  the  Four   Treas- 
ure-See^rs  occurs  in  Textus  Simclicior,  T,  E;   i^urnabliad.ra,V, 
S.     The  folklore  iias  it  twice:     Wood^s  In  and.  Out  of  Chsjida. 
p.   53;  and  G.  R,   Subramiali  Pantalu*s  Follclore  of  the   gelegus 
storjr,  gg,   p.   69,    (according  to  Hertel,   Das  Pancatan tra , p » 68 ) , 
but  story  54-  in  Ind.   i-nt.  XX7I,   p.   16V. 

wood^s  story  is  not  follclore   at  all.      It  is  a  descendant 
of  Necliseiiibis  0?utinaiReh  XLYII,   Ij  and  is  probably  a  transla- 
tion of  the  story  as  given  in  the  Hindi  I'ota  EaMni,   for  it 
is  a  very  good  paraplirase  of  the  Persian,  which  is  the  origi- 
nal of  the  Hindi.     The  only  differences  are  in  proper  names. 
Wood^s  storjr  is  as  follows; 

Four  noblemen  of  Shaha^ajipur  fell  into  poverty.     They 
went  to^Jyotishi   (magician  or  astrologer,)  who  gave  them  four 
balls,  instructing  tliem  to  put  these  balls  on  their  heads  and 
wherever  one  fjill     to  the   ground,   there  to  dig.     The  first 
man's  ball  fell  over  a  copper  niine,    tiie   second  over  a  silver- 
mine,   and  the   tliird  over  a  gold  mine.      The  third  said  to   the 
fourth,   "There  is  nothing  better  than  gold;    if  it  be  thy  will, 
let  us  both  remain  lie  re".     'I'he  other,   though,   in  hopes  of 
finding  a  mine   of  jewels, v/ent   on.     Wlien  his  ball  fell,   how- 
ever,  he  found  only  iron.      In  disappointment  he  returned  to 
look  for  his  friend  of  the  gold  mine,   but  he  fcould  not  find 
either  him  or  his  mine.     He  went  back  to  his  ovm  mine,   but  it 
too  could  not  be  found.     He  then  went  to  search  Ss=r  the 
Jeyotishi,   but  he  had  gone  to  a  far  Isjid;   and  he  w^s  left  to 
mourn  till  his  dying  aay  the   folly  of  his  greed.      This  story 


II  ^ 


differs  ?/idely  from  that  of  the   Paneatantra.      In  trie  latter 
the  fourth  man  fiiids  another  man  with  a  sliarp  wheel  turning 
on  his  head  and  Tslood  on  his  "body.     When  he  asks  this  man 
for  water  the  wheel  suddenly  leaps  over  to  his  own  head.   ^Ehe 
relieved  man  assure::,  him  tiiat  he  is  doomed  to  suffer  this 
torment  for  many  years  and  leaves  him.     ^e  man  7d.th  the  gold 
mine  comes  to  look  for  his  friend,   finds  him  in  his  sad  plight, 
converses  witLi  him,  exchanges  stories  with  him,  and  at  last 
leaves  h1.m  to  his  sorrowful  fate. 

Pantalu^s  story  is  from  the  same  source  as  Wood^s,  al- 
though, perhaps,  tiirough  some  intermediate  text.  It  sgrees 
with  Vifood^s  tale  except  thft  the  four  friends  prajr  to  Kali, 
who  gives  them  talismans^     not  to  a  magician. 


/ft 


o.^^ 


(^OUS&IED^V/lj),  (Himi>R?.D-Wl|),^  SIITGIB>-WI[P .      This  story  is 
found  in  Sextus  Simplicior   k,   6;   Pamabhadra  V,   4;  MeghaTi 
V,  4;   and  Kirmala  Patliaica  V,   4.      It  is  related  to  the   story  of 
the  Hiree  Fishes,   Sar.   I,   12,    etc.,   but  is  not  a  variant  of  it 
as  Benfay  considers  it    ( pgjit Aschat ant ra  I,  p.  £41.)      2he  motifs 
of  the   tvvo  stories  are  different.      Kmt  of  Sar.   I,   12,   etc.,   is 
•'Fatalism  fatal",  ivhile  tlmt  of  Turn*;,?,  4^  is  "Braggarts  fail". 
In  the  folklore  tliis  stoiy  occurs  in  Steele  *s  Kiusa  Jatakaya, 
Appendix,  p.  253* 

The  Pancat antra  story  goes  thus:      Two  fish  called  Sahasra- 
buddi^i   (O?houssiid-ivit)   sjid  Satabuddhi    lKundrea.-v;it )    live  in  a 
lake  cvith  a  frog  called  Ekabuddhi    (Single -wit.)      They  hear 
fishers  threatening  to  draw  the  lake.         Skabuddhi  coxmsels 
flight;   tut   the  two  fish  boastfully      assert  that  thisy  know  all 
the  tricks  of  the  vratcr,  and  refuse  to   flee.      The  next  day  the 
ifhsermen  c?.tch  end  Icill  everything  in  the   Iske,     One  carries 
off  Satabudldhi  rpon  his  head,    and  an-other  taies  away  Sahasra- 
buddhi  hai^eing  by  a  cord.     3kabuddhi,  whose  single  wit  led  him 
to  run  away,  moralizes  upon  the   futility  of  laiowledge  without 
prudence . 

The  Sinhalese   folktale  is  built  around  the   ssme  motif, 
but  is  not  a  child  of  the  Pgiicat antra  stoiy.     A  pravm  with 
tvventy  accomplisliments  for  escaping  danger,   an  eel  with  ten,   a 
tortoise  with  five,   and  a  frog  with  only  one,—  all  live  together 
in  a  swamp.     A  fisherman  catches  all  four.     He  breaks  the  prav/n's 
neck,   spits     the  eel,   and    turns  the   tortoise  on  his  back;   but, 
when  he  grabs  for  the  frog,  the  latter  uses  his  single  accom- 


ni 


plisiiment  aiid   ^tanps  away  to    safety.      There  is  pi-obably  a 
literary  "basis  for  this  tale   either  in  Pali  or  the  enoimous 
Tamil  literature,   a  large  part  of  v-'hich  lias  as  yet  been  inac- 
cessilsle  to  me. 


ASS  AS  SIIGSS       The  stoiy  of  tlie  ass  that  fills  his  belly 
in  a  garden,  and  Toices  his  contentment  with  what  he  ^apposes 
is  song,   only  to  be  caught  and  punished  for  his  thieving,   oc- 
curs in  !i!extus  Simplicior,  ?,   5;   Pu.i-nabhs.dra  ¥,   5;  and  the  de- 

1 
scendoknts  of  these  Jainistie  works;  Dubois's  Pantcha-Tantra, 

p.   166;   Tantrakli^'-ana  &5;   and  in  lleJis^-sna  Buddliist  literetm'e, 
Sehiefner^s  Sibetan  !I?ales   (Ralston),  p.   223,   and  ChaTannes's 
Cing[  Cents  Pontes  et  Ipologlfes  Chinois  II,  p.   374.      In  -the   folk- 
lore  only  the  motif  of  this  story,    "untimely  singing",   appears: 
Parker,  Village  Folk-I'ales  of  Ceylon,    III,   p.  54;   O'Connor, 
Folk-Tales  from  Tibet,  p.   64.      The  popular  stories  do  not  seem 
to  have  any  direct  connection  with  those  of  the   literature. 
In  all  of  the  literary  versions  it  is  an  aas  tliat  sings  after 
he  has  had  his  meal,  except  in  Dubois*s     j?ant oha- Tant ra ,  p. 166, 
and  Hirmala  ?atha3ca*s  Lferathi  version  V",   13    (Kertel,   Sag  Panca- 
tantra,  p.   S87)   where  tlie   singer  is  a  cow.      In  Parker's  story 
s.  jackal  howls  against  the   advica   of  a  cat,  and  in   O'Connor's 
tale  a  hs.re  designing  a  wolf's      destruction,   persxiades  it  to 
sing. 

In  the  Sinhalese   story  a  ;iackal  and  a  cat  together  rob  a 
house*     v.lien  evening  comes,    the    jackal  hears  the  rest  of  his 
tribe  howl,  s.nd  is  unable   to  restrain  himself.      The  genrs-la 


1  ■=--::^£ic2.c.  -^at>ckc'g-  Cld  Iv'arr.tltl,    i.L,-±bjM_C^   HZ;    D^xisMiy  SKii' *- 


ouvJ[     T'ot-^ou^Ji^iY^o^^vA^-*^^^         ,  •  T 


//' 


awsl;es,   sees  the    jackal,  and  kills  him.      Tliis  stor;^'  is  clear- 
ly a  reflection  of  tlie  stoxy  of  the  Blue  Jackal,  ?/ho  "becomes 
King  of  the  forest,  but  whose  real  nature  was  betraj-ed  bj  his 
er^ring  when  he  lieard  his  brethren  call.      {See       S -»-<,.    "^  ^  j 

This  f oUc^ale  lias  no  basis  in  tiie   literature  as  far  as   I  knov/; 
and  the  chances  are  tliat  one  will  not  appear. 

She  same  statement  is  trae  about  the  Tibetan  tale*  A  hare, 
a  fox,  and  a  vrolf  steal  the  edibles  from  a  v/edding-feast,  the 
hare  talcing  some  cheese,  the  fox  a  fov;l,  and  the  wolf  a  ^ar  of 
?;ine  which  he  carries  hv-  putting  his  head  through  its  handle. 
The  hare  suggests  a  song,  and.  the  wolf'  is  persuaded  to  rendisr 
a  selection.  The  T>eople  hear-  it,  and  rash  to  attack  the  v/olf . 
The  lisre  and  tlie  fox  escape;  but  the  wolf  is  so  eneuinbered  by 
the   ^ar  of  vstne  that  he  can  not  leap  through  the  window,  and 

Both  of  these  foU^ales  are   original,  Altho-ugh  soiae  of  the 
incidents  -^^  in  tliem  coirie  from  the   literi\-bure,  the   stories 
themselTes  have  no  literary  parents.     The  asseabli2ig  of  the 
various  eleixients  is  papular;  and  they  illustrate  very  well 
Temple's  theoiy  of  the  mobility  of  plot  and  incidents  in  folk- 
stories    (see  IVideawalce   Stories,   p.   386.) 


l^" 


.  CRAB  A3     .  LIFS-SAITSE .     Tiiis  story  is  foiimd  in  Textus  3im- 
plicior  Y,   13,   and  HegiiaYi^aya  V,   12.     1  Braiiaan  osxries  a 
G2?al)»a-t;  liis  mother's  adYioe,  as  a  traveling  companion.     "vTliile 
lie  sleeps  -oncler  a  tree,  a  black  snake  somes  out   of  a  hole  to 
"bite  him.     The  sue  11  of  camphor  in  the  Brahman's  bag,  though, 
attracts  tiie   snalce^v/ho  eats  it  and  also  the  crab.     ?he  latter, 
though,   slits  his  throa,t  and  kills  him,   thereby  saving  the 
Brahman's  life."     ?h€  folklore  h£:,s  the   storj'-  in  Bompas's  £2i£- 
lore  of  the   Santal  ^^rganas,  p.  E74. 

A  lazy  young  nan  named  Kora,   is  turned  out  into  the  world. 
Unable  to  a*et  £in.y  one  to  accofepaay  him  on  his  travels,  he  takes 
a  crab  v/ith  him.     He  comes  to  a  country  devastated  by  a  Iiakhas. 
!Dhe  natives  caution  him  not  to  sleep  outdoors,   but  he  rejects 
their  ^/i'aming,  merely  releasi2ig  the  crab,  before  he  goes  to 
sleep.     'The  Raldias  comes  to  devour  him,   but  tlie  crab  climbs  a 
tree,   and  slits  tiie  vdndpipe  of  the   Eakhas.     xhe  noise  awakens 
Kora,  'cvho   seizes  a  stone   and  beats  out  the   Raldias's  brains.  At 
this  point  the  tale  tui*ns  into  the  familis-r  type   of  stoiy  of 
the  rogue  v/ho  claims  to  have  Killed  the  monster,  and  endeavors 
to  v/in  the  revrard  Earned  by  tlie  hero.      Of  course,   tlie  hero 
ultimately  secures  tlie  honor  snd  the  prise  of  the  hand  of  the 


1  -  In  Tantralchyana  S3;  SPs  I,  9;  I>abois,  p.  36;  and  Jataka 
ITo.  389,  a  crov/  urges  the  snake  to  kill  the  Brahman,  so 
that  he    (crow)  may  get  the  Brahman's  eyes. 


/*>-l 


princess.       A  fev/  nights  after  tlie  prince  is  married,    tv/o 
snakes  issue  from  the  nostrils  of  the   princess  to  kill  the 
sleeping  prince,   but  the  wakeful  crab  destroys  themf     Kiis 
folk|:ale  is,   of  course,  a  patchv;ork  of  tlie   Pancatantra  story 
and  the  tv/o  other  motifs  mentioned.     The  Pancatantra  story  has 
naturally  been  changed  to  fit  in  with  its  context,     is  it 
exists  here,   it  is  a  descendent  of  fextus  Simplicior,  not  of 
ar^  other  version. 


Jf.     Wi^.aawak8  Stories,  p.  143;  Da^r's  Pol^alesof 
"  Be^al,  p.   78,   etc.  ' 


ijiother  familiar  motif ,   cf..  Day's  ?olI^a,les  of  Bengal, 
p.  100;  iiiowles's  Folk- Tales  from  Kashmir,   p.   S2  ff. 


/  ^ 


THE  DEER,  (^S  CROVy),  AMD (^m  JAGK^»     Tills   story  is  Hito- 
padeea  I,   E-     A  deer  and  a  crotv  are  friends.     A  jackal  desir- 
ing to  feed  on  tlie  deer's  flesh,  malces  friends  with  him,   -al- 
though the   cro^i''  adriees  the   deer  to  the   contrary.     The   jaclcal 
secretly  leads  the  deer  to  a  field  to  a  feed  on  the  corn.   I'he 
ov/ner  of  the  field  catches  him  in  a  snare.     He  aslcs  -Hie   jaclcal 
to  gnav/  hiin  f2?ee;  "but  the  latter  refuses  on  the  groimd  that 
the  thcngs  are  leather  and  the  day  is   Sijndajj.     The  crow  finds 
the  deer   in  his  sad  plight,   and  advises  him  to  "play  posstmi". 
The  aian,   thinlcing  the  deer  dead,  removes  the  snare,   the  crow 
caws,   and  at  tlie   signal  the  deer  leaps  up  and  inins  off.     The 
man  throvsB  his  staff  at  him,  misses  him,  but  hits  the   jaclcal, 
and  kills  it.      In  the   folldore  this  stors"  occurs  in  Bouse *s 
Telkine'  Thrash,  p.   166  and  p.   E15;   and  Parker »s  Village  Folk- 
Tales  of  Ceylon  III,   p.   8. 

Rouse *s   (or  rather  Grooke's]    story  is  the   sane  as  the 
Ilitopadeca   bale  \Tith  these  omissions  and   trifling  variations: 
The   5ac!fes.l  pers^aades  the  deer  to    give  up  the  crow  as  a  friend 
for  hijnsQlf:   the   jackal  leads  the  deer  to  huntsmen^s  snares, 
not  to  a  field  \vhose  o\"ner  sets  snares  for  the    trespasser^  the 
jackal  is  not  mentioned  as  bein^  killed. 

Tarker^s   stoiy  differs  from  the  Kitopadeca  in  having  only 
one  minute  addition:     The   ;.ackal  says  he  ?/ill  eat  crabs  while 
the  deer  eats  the  paddy  which  he  has  shown  him.      This  story 
of  larker^s  is  printed  bjr  him  as  a  variant  to  the   stories  ap- 
pearing in;his  work,  vol.   Ill,  pp.  5  and  9.     It  is  really  noth- 
ing of  a  sort,   for  those  stories  are  Psncatejntra  II,   frames t cry, 


Kurungamiga  Jataka  IK0.SO6)  and  this  hitopadepa  story  - 
all  combined.  See  5 -q^.  3  6.        Both  House's  and 
Parker's  tales  liave  their  origin  in  tlie  Hitopadeca. 


3^  -  *i 

■  ASS,  DOa,.AKD  imSIDER:   TMs  story  is  Ilitopadeoa  II,  2. 
It  is  also  founa  in  E.  J.  Robinson's  Tales  and  Poems  of 
South  India >  p.  S66,  \7liere  it  is  translated  from  either  the 
Kathacintimani  or  Kathamaiijari.  In  the  follclore  it  oeciirs 
in  Pantalu's  Folklore  of  the  gelegas.  Ho,  14,  p.  S4  (accord- 
ing to  Hertel,  Das  Pancatantra,  p.  68),  Ind.  Mt.  XX?I,  p. 110. 
The  Hitopadeea.  storjr  is  as  follov/s:  A  washerman  comes  iaome 
from  the  pleasant  company  of  a  yoxmg  w-oman,  and  falls  into  a 
sound  sleep.  A  thief  brealss  into  his  house.  In  the  court 
are  an  ass  and  a  dog.  The  ass  urges  the  dog  to  harls:  to  warn 
the  master;  but  the  dog,  mindful  of  his  master's  illtreatment , 
refu.ses.  Tiie  ass  then  talces  it  upon  himself  to  bray  and  ?/ak- 
ens  the  ^vasheaaoan.  The  latter  much  annoj'-ed  at  the  tinwonted 
noise  of  the  ass,  beats  him  severely,  and  goes  back  to  bed. 
The  Tamil  story  is  an  expanded  foim  of  tliat  of  tlie  Hitopadeea: 
Sis  burglars  brealc  in.  The  dog  refuses  to  berk,  because, 
v;hile  his  previoTis  warnings  hs.ve  always  sca,red  a,way  the  rob- 
bers, his  master  has  never  recognized  the  benefit  he  has  re- 
ceived, and  has  not  rewarded  the  dog.  i\fter  the  donkey  has 
been  beaten  and  the  ma-stor  lias  returned  to  sleep,  the  robbers 
come  back  and  remove  all  of  the  washerman's  valuables.  The 
dog  moralizes  to  the  donkey  on  the  faiility  of  trying  to 
attend  to  someone's  else  business. 

The  Telegu  folktale  differs  from  both  of  the  foregoing 
stories  in>tiiese  respects:  V/hea  the  robbers  come,  the  dog 
is  absent.  Tiie  ass  brays  a.nd  is  beaten.  By  the  time  the 


-y^ 


rob'bers  make  their  second  attempt,  the  dog  has  returned. 
He  barks,  the  master  suspects  robbers,  but  he  is  too  late. 
He  has  lost  everything.  This  version  is  too  different  from 
the  literary  tales  to  be  identified  witli  either  of  them.. 
It  probably  has  its  origin  in  some  vernacular  literaiy  ver- 
sion of  Soutiiem  India  v/ith  which  I  am  not  familiar. 


Sa^- 


LIO]?,KoWSE  AND  CAlt   This  stoiy  is  found  in  IIarajana»s 
Hitopadeca  II,   3;  Ilecii^cliilji^s  Tutinameh   XF,   1;   and  Rosen's 
Tutih-nameh,    I»  p.   £68.      In  the   follrlore   it  is  found  in 
Draco tt»s  Simla  Tillage  Tales,  p.   107. 

'The  Ilitopadeca  and  Tutinameh  differ  markedly  in  their 
treatment  of  this  fable.     lii  the  Hitopadepa  a  mouse  gnaws  the 
lion*s  beax'd;   in  tiie   O^utinameh,  mice  pick  the   shreds  of  meat 
out  of    iis  teeth  v/hile  he   sleeps.      In  the  Hitopadeea  the   cat 
itself  imprudently  kills  the  mouse ;  but  in  tiie   0?utinaiaeh  the 
kitten  kills  tiie  mice,  not  having  been  i?amed  by  the  mother 
to  let  them  live,      -he  folktale  follov;s  the   Persian  story, 
and  tlie  Ilitopadeca  tale  does  not  need  to  be  discussed. 

She  Tutinameh  storj-  is  as  follows:     A  decrepit  old  lion 
is  annoyed  by  mice  which  pick  shreds  of  meat  from  his  teeth 
while  he  sleeps.     On  the  advice  of  a  fox,  he  appoints  a  cat 
to  keep  off  the  mice.     The  ca.t  recognizes  tlxat  her  position 
is  secure   only  as  long  s£.  there  are  mice  to  frighten  away, 
and  therefore  never  kills  any.     Heeding  a  holiday  one  day, 
she  leaves  her  kitten  in  her  place.      Tiie  foolish  kitten  kills 
all  the  mice.      Too  late   tiie    cat  points  out  tlie  mistake.      In 
a  few  days  tlie   lion  dismisses  her. 

In  I£iss  Dracott's  tale  the  lion's  place   is   ta.ken  hi^  a 
tiger,   a  regular  substitute   for  tlie  lion.        The  rats  used  to 


1  -  In  Hindustani  as  in  SaJiskrit^  bagli   (Skt.  vyaghra)  may 
mean  either  lion  or  tiger. 


n  t:  ^ 


C'OM 


/> 


eat  tiie  lion's  food  oefore  he  could  get  it.  They  are  not 
said  to  liave  devoured  the  shreds  of  meat  remaining  in  his 
teeth.  Otherwise  the  stoiy  agrees  with  the  Persian,  which  is 
undoubtedly  its  source,  either  in  its  ori£yinal  form  or  in 
its  Hindi  translation,  the  Tota  Eahani. 


>1 


HAMSA,  (^R^aS^^^^^,      This  story  is  found  in  Eito|^oJ^^-f^ 
III,  4a  and  PancaJdoyanavarttilca,  SO,    (see  Hertel,  Das     Paiica- 
tantra,   p.   143.)      In  Ilirto,   the     story  is  as  follov/s:     A  crov; 
and  a  haiisa  dv/ell  in  a  pipal  tree.     A  traveler  stops  imder 
the  tree,  aad  goes  to  sleep.     The  hamsa  shades  him  from  the 
sun  v/ith  his  ivings,  but  the  cro^v  drops  excrement     in  his 
mouth,  and  then  flies  av/a^r.     The  man    sees  only  tlie  hamsa,   and 
shoots  it.      In  Pancakhyanavarttika  the   story  is  different: 
A  oroi7  and  a  swan,  roost  in  a  tree  under  v/hich  a  kin.3:  rests. 
The  crov;  drops  excrement  on  the  lcin£j's   oaclc  and  flies  off. 
The  king  shoots  the  swan,   and  asks  him  why  lie,   sudi  a  noble 
creature,   should  do  so  despicable  an  act.     Tlie  svieji  answers 
that  he  has  been  undone  through  his  association  with  the   crow. 
In  the  folklore  the  story  occurs  in  Rouse's  Talking  Thrush, 
p.   53,  EOS.     A  swan  and  a  crow  are   friends.     On  their  vray  to 
!lansarowar  they  perch  on  a  pipal  tree.     A  raja  is  worshipping 
underneath  tlie  tree.     The  crow  drops  filth  on  the  raja's  head, 
and  flies  av/a^r.     The  Raja  shoots  the   swan. 

The  oral  version  agrees  better  with  the  Pancakhyanavartti- 

lea  story  tlian  with  that  of  the  HJbtre.   ^  In  both  eases  it  is  a  king 

not  a  traveler,  v;ho  kills  the   swan.      In  both  of  them  the  sv/an 

utters  verses;   but  in  aii:o-.  he   says  nothing.     These  verses  are 

very  similar.   The  Sanskrit  of  the   lancakbyanavarttika  is  as 

follows: 

ITahTr?f    kako  maliarajan  ho'm.jjohPTrk.  vimale   jale 

KiGasThg8.prasaTn"Gna  Twrtyureva  na  sa^cayah. 

The  vema,cular  says: 


/^ 


Kale  naiiiTn     ham  liailis  Imim  man  Icarat  harn  bas 
Dlirist  kag  ke  mel  som  bliayo  liaiaaro  nas 

I  am  not  a  crow,   l)ut  a  swan,   dv/elling  in  Manasarovvar. 
Kirougli  mjr  association  vixth  an  insolent  eroxv,    I  am  destroyed. 

The  folktale  is  probably  descended  from  the  PancaMiyana- 
varttika.     (Dho  question  of  the  king  lias  been  omitted  in  the 
oral  transmission  of  the   story. 


S  -a^ 


^7 


.  RAJPUT  iSD  THE  laiJG.   This  storir  is  found  in  ilarg"\jay)?.*s 
Hitopad^ca  III,  7;  Vetalapaiicavineati,  Ci-vadasas^4,  etc.  (see  * 
Benfey,  Pantacliat sjit ra  I,  p.  414);  and  in  the  initih  Harneh; 
Keclischilji  II,  Kosen  I,  p.  42.  In  the  follclore  it  is  found 
in  Draeott^s  aimla  Village  Tales,  p.  194;  and  Pantalu's  Folk- 
lore of  the  Telegas,  Bo.  36,  p.  77  (according  to  Eertel,  Das 
Pancat antra,  p.  68),  but  as  ilo.  S7  in  Ind.  Ant.   XX?I,  p.  223. 
The  literary  versions  are  very  clearly  divided  into  tvvo 
classes.  In  tlie  Hitopadeea  and  VetalapancaTrincati  the  hero 
is  a  soldier,  sMlled  in  the  use  of  arms,  but  neither  mentions 
any  great  ability  at  archery,  which  in  the  Tutinameh  is  liis 
great  accomplishment.  The  most  striking  difference,  tho,  be- 
tv;een  tlie  two  types  is  this:   In  Hitopadeea  and  Vetalapanca- 
vineati,  the  hero,  kills  his  son.  His  wife  (and  daughter) 
die  of  grief,  the  here  kills  himself,  and  the  king,  who  has 
secretely  observed  all  this,  is  about  to  slay  himself  too, 
wlien  the  goddess  declares  herself  appeased,  grants  the  king 
his  life  and  revivifies  the  faithful  servitors.   In  the  Tuti- 
nameh, the  goddess  stops  the  hero  ^ust  as  he  is  about  to 
sacrifice  his  son,  and  no  blood  is  shed.  The  oral  tales  both 
follow  this  latter  version,  and  therefore  the   first  tjrpe  ¥/ill 
receive  no  farther  consideration. 

The  Tutinameh  stoi^r  of  Hechschibi  is  as  follov/s:   /it  a 
feast  of  the  king  of  i'eberistan  a  stranger  appears.  In  answer 
to  inquiries  he  says  he  is  a  soldier,  particularly  skilled  in 
archery,  v/ho  has  auitted  his  position  with  the  Amir  IQiojend  to 
take  service  with  tloe  king  of  Teberistan.  He  is  engaged  and 


I  - 


stands  on  one  leg  as  sentinel  erez^r  night.      One  night  the 
Icing  sees  him  and  incLiiires  who  he  is.     He  then  commands  him 
to  find  out  tlie  meaning  of  the  words  "I  am  going"  uttered  by 
a  voice  every  evening.     The  king  secretljr  follOT;s  and  observes 
tlie   sentinel,     ^he  voice  proves  to  be  iiiat  of  a,  woman  who  is 
the  emblem  of  the  3ci23g»s  life,   and  the  \7ora.s  mean  ths-t  she 
is  about  to  QQ-gs.vt  because  the  term  of  tlie  Id.ng»s  life  has 
come  to  an  end.     Tiie  only  way  to   save  the  king's  life  is  for 
the  sentinel  to  sacrifice  his  son.     He  is  about  to  do  this 
when  the  phantom  stops  him,   telling  him  that  C-od  has   yranted 
an  extension  of  sis:ty  years  to   the  king's  existence.      The  king, 
who  Ms  observed  all  this,   Imstily  goes  back  to  await   the   senti- 
nel.    \7hen  he  asks  the  soldier  the   occasion  of  the  noise,    the 
modest  hero  replies  that  the  sounds  came  from  a  woman  who  was 
quarrelling  with  her  husband,   but  he  had  'mcified  her  and  she 
had  agreed  never  to  leave  her  husband's  home   for  sisty  jeexB* 
The  king  reveals  his  knowledge  of  the   true  state   of  affairs, 
sjid  rewards  his  faithful  servitor. 

Although  considerably  abbreviated,  iiiss  Draco tt^s   story 
exactly  agrees  with  the  Persian,   even  to   tloe   point   of  calling 
the  king  the  king  of  Tabaristan,   except  for  the  following  points: 
Ti\e  sentinel  paces  up  8Ik3.  down  instead  of  standing  on  one  leg; 
the  woman  calls  herself  Time  not  "the   emblem  of  tlie  king's  life"; 
the  king's  period  of  existence   is  lengthened  only  seven  years, 
not  sixty;, the  king  resigns  his  throne  to  tlie  hero  instead  of 
merely  revTarding  him.      There  can  be  no  doubt  tliat  it  is  a  popu- 
lar vei-sion  of  tlie   Persian  ear   Ihs;  story  ol'   foimd-rni  Lhfe^  HXiidi 


/^ 


■Tota  KaKani,  wliicli  is  a  translation  of  the  Persian.      This 
latter  is  probaoly  tlie  actual  parent,  and  very  likely  on 
examination  v/ould  be  found  to  agree  with  the   foll^ale  in 
some,   if  not  all,   of  the  points  in  vfaldh.  the   Persian  differs. 

Pantalu's  tale  is  also  related  to  the  'rutinaraeh  or 
■Toti.  I-Cahani,   rather  than  the  Hitopadeca.      It  Is  shorter  than 
Miss  Dracott^s.      The  king  is   called  ICimthihho^a.      The  wail- 
ing is  of  tlie   tutelary  goddess  of  tiie  kingdom,     fhe   one  iltH 
"be  appeased  is  Durga.     These,   of  course,  are  changes   from 
the  J^iammedan  story  to  suit  the  demands  of  Hinduism.     These 
changes  may  be  entirely  popular,   but  it  is  more  likely  ths.t 
they  are   found  in  some   other  literary  tale  modeled  on  the 
Tota  Kahani  or  Tutinameh,  v;hich  "l^tor  tpliw    ser-ves  as  the 
source  of  the  Telegu  fable . 


S>  '^y^-^J^^^^^f^U,     /r;   V/wXJ-.^^  T>^-W;^^ 


y3.t 


Alwis.  C.   ninhalooe  Folklore.  Orientalist  I,  p.  62. 

Araooi.  /„  K,     Kathalankaraya 

Thiy  l)ook  iu  referred  to  by  p.  ;7.  de  £ilv&  in  the 
Orientalist  and  he   prints  four  speoiraens  from  its  50 
tales.  Orientalist  II,  p.  181. 


^.^>T^  I  §  :i  T  -  H  ^ 


C 


/3^ 


Barlow.        See  McKjxir  and  Barloi 


Barnes.  A.    ;4.      The  Ked  larick.      Contains  £han  Folklore  ftories, 

"oollecced  "by  Z,   C.   Origgo,   PhilBdelpbia,  Aiaericar.  Baptist 
?a"blic)&tion  roGiety,   1903. 

The  latter  half  of  this  volurae  is  ra&de  up  of  9  £han 
stories,  MOBtl^^  fairy  tales.      xhc3  colleotion  is  of  inter- 
est,  in  Bpit»3  of   ita  raeagGx-nesfi,    for  representations  of 
folktixles  in  a  oourit;ry,  waolo  popular  lore  is  as  yet  "but 
little  exploited. 


Bennett,  ;7.    C.        /   Legend  of  Balraiapur,   lud.   /.nt.    I,   p.   145. 

Boaaing,  0.        fjGO  Borapaa,  G.   H. 

Bompas,  C.   II.     Folklore  of  the   Sontal  parganas.     Collected  by  Rev. 
0.   Bedding  and  translated  by  C.   H.   Bonpas,   London,  D. 
IJutt,    1909. 

The  work   contains  185  Cantnl  storien  arid  in  an  appen- 
dix 22  stories  frora  the   TColhen  fables,   faii-y  tales, 
oosiaological  Icfrends.      It   is   one  of  the  most  valuable 
of  the   Indian  collections. 


Burgess,    J.     A  Legend  of  Snakeworahip  frora  Bhcunagar  in  ^:athi£v^d, 
Ind.   ;nt.    I,  p.   6. 

(A  Legend  of  Kelur,   Ind.   /nt.    IX,   p.    GO.) 


/It 


Campbell.  ;.      Santal  Folk  Talon.      Pokiiuria.   Bengal,  rantal   uisaion 
Preaa,   1691. 

She  23  tales   in  this  book  are  partly  duplicated  by 
the  larger  collection  of  SantfU   tales  by  ^ir.   C.   R.   Bompas 
The  iitoried  ir.  it  are  all  of  interert. 

Chilli.  ^:hiaikQh«      ?olk-Talefi  of  Hindustan.      End  ?.d.  Allahabad 
pr-Tjini   Office,   Bfihadur  Ganj,   1913,    (1st  Kd.    1308). 

'^en  stories  appeared  in  Modem  Review   (zee  M,   L. 
BaraGs  in  Folklore  XI,  p.   £48). 

Shere  are  11  tales  in  this  voluiae. 

Chltt&Jiah.  Vi,  I.'.     Irolktalen   of  yontral  Provinces,      ind.   Ant.   XX2.Y 
p.    21/;.      Only  1  Btory.  * 

Version  of  the   Legend  of  the  Clever  Builder.      Ind.   Ant. 
XT.,   p.    152. 

Cole,  y.    ?.      Sant/ili  Fo3.klore.      Ind.  y.nt.    IV,   t,x>,   lo,   257,   t  stories. 

Corea,   A.  E.  H.   Sinhalese  Folklore,   Orientalist   II,   p.   102. 

Crooke.  W.      Kolktalen  of  Hindustan,      Ind.   /nt.  XXX,  pp.   1C5,   277 
~  541;   XXII,   pp.    21,   75,   289,   321;   XXIII,   p.    78;   2XIY,    * 
p.    272. 

lir.    Crooke  tias  given  in  these   citations  11  good 
stories. 

An  Indian  Ghost  Ctory,  Folklore  XIII,  p.    £80 

/   Version  of  the   Gugii  Legend,    Ind.   /nt.   XXIV,  p.   49 

Folktalett   of  Uorthern  India,    Ind.   Ant,   XXX7,   pp.    142-179. 

Here  are  found  25  stories  of  the   high  standard   that 
is  to  be  expected  in  Mr,    Brooke's  Work. 

Seo  also  I^oiiair  and  Barlow  ;  ^ 

See  also  Rouse,   W.   H,  I;, 


-=■    -)      »      S      ?    (^2.    » 


i  o<-i  Hi   |i",  I'^'T,  /Jc^  /^  /'- 


u 


I-aaant,  G.  H.   3ongali  Folklore,  Ind,  i.rit.  I,  pp.  115,  170,  218, 

SH5.  344;  II.  ^v   £V1,  557;  III,  pp.  9,  3^0,  342; 

IV,  pp.  54,  260;  ITI.  p.  219;  IX,  p.  1. 

iJr.  De^isant  colleotod  and  published  altogether  22 
very  good  fables  and  fairy  talee. 

Day,  L.  B.  ?olk-T&lC3  of  Bengal,  London,  14aOi;Iillsn  and  Co.,  1913. 

—  flat  r.d.   1883). 

?his   iK   oar-,   of  the   older  colloctioriS.      Its  22  stories 
are  fr.iry  talctt,   with  the  exoeption  of  one  fable,   oiae 
Btory  of   thieves,   and  one  group  of  stories  about  the 
fi-uitc   of  rashnePG. 


Davids om     Folkloro  of  Chitral,   Ind.  int.  XJax,  pp.   214,   246. 

ll«re  are   10    fables    vdta   the    text,    interlinearly  trens- 
lated. 

Folklore  of  r.alsette,    Ind.   Int,   XYI.  p.    327;   XVII 

pp7  15.    r>0.   104;   Xi::,    p.    314;    XX,   pp.    29.    80,    111,    142, 
183.    332,   192;   XXI,   pp.    23.    45,    312.    S74;    XXII.   pp.    53. 


O  Aatt-, 


243,    ?^76,    306;   XXIII,   p.    17A;    XTiVI,   p.    337,   XXTTII.   pp, 
54.    82,    304. 

Here  are  to  be   found   21  stories    taken  froia  the   native 
Christian  coMsunity  in   the  £;alsettG.      Thej  Ere  a   queer 
hodge-podge,  but  plentifully  Bupplied  \vith  interesting 
iiateriel. 

Draoott.   J.   K.      Siiala  Village  Tnlea.   or  Folk  ^aies  frc»  the  Himalayas, 

London.    John  Murray.   1906, 

liiys  jjracott's  '57  anecdotes,  fables,   and  fairy  tales 
coise  mostly  frow  tho  KiaalayaB.   the   others  xros  ''down 
country".      Specific  inforiaetion  as  to   tho  habitat  of 
individual  stories  is   lacking.      The  collection  is  valu- 
able. 


n: 


Klliott.     Coe  Elliott  niid  Kor.e. 


Elliott «  ;>.G,   eiid  Koso.   a. A.      Jhe  Chuhi*s  or  Eat  Childi'eii  of  Peujtb 


/3S 


ysnaha'am,  H.   C,     i^ollii.  Fast  awl  preaent,  London,  John  ifurrty,  1902. 

Aooording  to  tir.   W.    Croolce   (Folklore  ZIV,  p.   r>17) 
tliin  volijae  oontiiina  sovei-nl  iiiterosting  ntories. 


Floes  OK,    T.   i;.      LaoB  Foik-loro  of  I'arther  India,  ilev;  York,  PleEsing 
H7~li0voll  Co..   in09, 

}.li«s  Fleonoii  iuiH  tisaemblecl  heiro  4y  storioB,   some  of 
vfhioh  iiardiy  deserve   tixat  ueaigxiation,      The  booK  is 
chiefly  Wcliuible  &s  iDoing  our  onl^  roprenontfttivo  frora 

LUOB. 


FrdjfQ.  Li*       Old  nocoui-  i)ayfi,   or,  Hiiadoo  Fairy  Legends,   ourrent  in 
routherii  Indii:,  2n«l.  Ed.   London,   Johii  :4urrsy,  1870, 
(Int  lAl.    1866). 

If  this  volxime  had  no  other  clftim  \iiion  our  attention 
than  ita  hiotorioal  value  as  the   first  oolleotion  of  folk- 
talos  from  India,   it  v;ould  be  of  vital   iaport^.rica.     ixj.r- 
ther  reports,    however,  of  liidiwn  ttlen  have  shovfli  that 
it  i»   thoroughly  repreoontacive  of  popular  lore;    and  it 
is  G'iill   to   bo  re^jardod  ao  intlispen.sablo  to   the   folklore 
otudent.     Its?  1:4  Btorioc  are  first  rate  illustratioKS  of 
both  fables  and  fairy  tales. 


/37 


Goonotilleko.    J.  A.     Cinlifileno  rolkloro,  Ortienttlist  I,  pp..   117,230, 
2  atorioB  are  givei.   in  tliese  pltioes. 


Goonetilleko.  g>   J»     i'liUuilesc  jolkioro,  oriontjilist;  I,  piu   59,   156; 
II,  p.  ir>o, 

ThGi'O  &re  3  stories   here. 


Gooaetillejce,  "^ra.     niJiiiKleue  Folklore,   Orientaliet  I,  pp.   35,   56,  86, 
ltX7"T3l,  lao,  190;  II,  p.  41. 

Tr.   uoor.G^illeico  gives  all  told  8  good   stories. 

Tamil  folklore,  Orieutfelist  II,  p.   £r-. 


Sor dOBy  E»   I!.      Indian  Folk  S&lesj,   bciiifc:;  »ide-lightr.  ora  village  life 
In  Bllaopore,  Central  Provinces,  liOndon,  E.   i^tock,  1908. 

Thin  book  iu  aisiotiraed.     In  its  104  pages  Bre  found 
only  7  Bhort  atorion    '■£>.   16,  p.    57  f f ) ,  all,   however, 
repre«oritiitive  of  their   typos. 


Grler8on«  G»  A,      ?wo  voroioiis  of  tiio  r.ong  of  Copi  Chcnd,    J.y..C,3, 
—  -TFT,   p,   35. 


loO'l 


X-?. 


/v^ 


HahB.   y.      Blioko   in  di.e^,Geisteswelt  der  heidivischer.  F.oIp;    raiamlimg 
von  Cegori,  „IterciiQn  mid    TAadeni  der  Oraon  in  Caottx- 
Ilnppur.      Gutorsloh,   C.    BerteltnaBnii,    1906. 


Haughton.   H.   L»      Sport  aM  Folklore  in  the  Himalcyee,   London,  E. 
i^rndld,  19i;^. 


HawkeB.  E.   P»     An  Inditai  Ii«gend,      Iv[Edras   Journal  of  Lltorfctiire  and 
Toienoe,   Xi,   p.    £74. 


Houghton,   £.      Folktales;  Ind.  Ant.   2X11  Lushai,   p.    78;  Arakcn,   p. 

Uc;;    ^arcn.  j,,  iia4,   and  ZZIII,  p.    £6. 

Ilhere  are  ten  atories   included   in  these  references, 

oight  of  fcheta  Ijeint:  frou  the  Karens. 


Button,    J.   H.      Folktales  of  tiie  AngSini  Hagas  of  ABSfifa.     Pollclore 
yJCV.   p.    476. 

Here  are  21  stories,    the  sum  of  our   folk-tales   froiE 
As?Baia. 


rii 


Jtttfoba.    J,      Indian  P&iry  Tales,      London,  D.   llutt,   1692. 

In  this?  book  are  P.9  stories,  selected  by  the  euthor 
frora  various  Indian  folk-tele     aolloctions,  x>^^lisf'*ed 
by  1091^,   the   Jntakti,  Ptiiioaton^ra  and  Hatha  Tarit  r>£igare, 
Ke  has  ad.lod   Horae  good  notes. 


Jtiiaea,  X.     SiniKtlose  story  in   J  r>  i.  S,  Ceylon  Branch,  Montionod  by 
J.  ?.  Lewis,   Orientalint,  I,  p.   lyo. 


Jethabhai.  Ganenhji>      Indian  Polk-loro,   Linbdi,   Jasw&tBinhji  Press, 

^305. 

Shis  Tolutae,   which  Mr.   "'.    (Jrooke  cfcye   is   a  transla- 
tion of  ft  GujHi-ati   school  book   f}  ollclOi*e  XV,  p.    CG8) , 
contains  34  storios,   fables  and   anecdotes  -  many  of  then 
Tory  intei'eating.      The  collection,   though,   is  of  little 
iiaportar  ce . 


,f> 


C,l,     Deccan  iiiU'sery   T&lco,    or  Fairy  ?&les  frora  the  Touth, 
jjondon,  MeoMillaii  end  Co.,   1904. 

These  20  tales  arc  periaetited  with  religious  fervor, 
and  &  nuaber  of  thea,  as  in  z,  li,  lifeogi's   oollection, 
are  told  to  defend  the  worship  of  certain  divinities. 


:<lng3oote.   Mrs.   H.   and  Pandit  iiatosa  Saatri.      Tales  of  the  Fun, 
Loiidcn,  W.   E.   i'llen,"  lOSO. 

This  book  ooniprisGH  a  part  of  Pejadit  rmteaa  Tastri's 
Large  collection   («i,v.  ].      Of  the   26  storief?  here  one 
iJo.    13)    ia   the  Alakesa  Jiatha,   or  story  of  the  Eing  and 
his  foux-  liinieters,   foimd  in  translation  in  Clou3ton's 
(Jroiip  of  Basteri;  Borasnees   fj.G   ^  uories  p.    19S    (GlfxSgow, 
liodgea  and   Oo. ,   1689),   and  jmblisaed   separately  in 
Hadrao,   1H8S,  as   ''The  r^ing  and   his  io\ir  Ministers."     ill 
but  two    (lloB,    r;I2  and    £2;  are  fouiid   in   the   Ind.   /nt. 
Vols.   XIII,  XIY,  XVI,  XVII,   and  aIC,  under  the  name  of 
Pandit  liateaa  Hastri. 

IQiowleB ,   J.   EJLnton.     Folk-'j?ftles  of  Kashrair,   2nd  Kd. ,  London, 
Trubncr'B  Oriental  Tcriea,  1832,    (1st  Ed.,   1887). 

nine  of  these  taleB   appearec)    in   the   Ind.   Ant.    XIV. 
po.    26,    239;   XV,   pp.    74,    96,   157,    299,    328;    XVI,   pp.    66. 
185,    219. 

Ihis  collection  of  64  anecdote!.^,  fables,  and  fairy- 
tales is  oxtreisely  valuable.  Uhe  stories  are  represen- 
tative, and  generally  good.  t;nd  lasny  parallels  are  given. 

I2P.ahiair  r.torieo.   Orientalist  I,  pp.    260-284. 

Dictionary  of  Kaslaair  Pro  verba  and  raying^,   Bombay, 

Education  Society's  Press,  Loi.don,   Trubner  and  Co. 
1886. 


n 


Lake  Legend  of  the  Central  Provinces,  Ind.  Ant.  I,  p,  190 


Leitner,  G«  7.  Dardu  Leg-ends,  Ind.  Ant.  I,  p.  84. 


Lewi'n,  T.  U.  Progressive  Exercisoa  in  the  Lushai  Grj^iaaar,  C&loutta, 
1891. 

One  tale  froia  thia  work  is  given  by  B.  Houghton  in 
Ind.  Ant.  XZII,  p.  78.  Prom  hx.    Jacob's  remark  in  his 
Indian  Fairy  Tales,  p.  ?.?>?. ^   however,   I  presiuae  that 
others  are  rouiid  there. 


LewlB.  J.  P.   Bee  Knight,  J. 

Cinhalese  Btories,  Orientalist,  II,  p.  149. 


/^^ 


Mat! waring.  /.     ItoratUi  Proverbs.     Oxford,  Clarendon  Press,    1899. 

?hore  aro  found  ?6  good  little  r.tories   in  thlB  volume 

pp.    IS,    16,    17.    ZO,  33.    :37.    4J  .    V;i.    G6,    102,    IOh,    li::9, 

1S6,    ISB,    161,    171,  179,    106,    194.    209.    £10,    £11.    217. 
252,   .'^39,    247. 

Maoauliffe,  >;.      Legend  of  lili-a  BCi,    the  Ha^ljut  Poetess,    Ind.  Ant. 
'jy.lll,  p.    329. 

MB-XV>ell.   G.      In  ISar-ey  Foroats,  London,  Bliickwood,   1907. 

Aoooi-i\:lr.£;  to  W.    W.   Skeat   (Folklore  ZVIII,  p.    247) 
this  book  eonlains  1£  stories. 

SlbHalr,  J.  /..  /..    smd  IBarlo*.    i'.   L.        Oral  tradition  from  the   Indus. 
iirighton.   Idoft.     

i'his  ooijection  first  published  under  editorship  of 

?.   Crooko  in  Ir.d.  Ant.   XXIX,  pp.   356,  390,  399;  and  was 
Istor  published  luidor    fcitli)  Folk- '1:^00  fxow  Indut:   Valley, 
odltod  by  iV.    Grooke,   Bombay.  19or;. 

In  this  essoafelage  are  18  r.hort  tales   of  consider- 
able int'.*j.'6Ht. 

MeCulloofa.   W.      Bongali  lioaselaold  Tales.  Lcncusn  h-ui   iiev;  Yorx.    dodder, 
5Vfo\ishton  and  Co.,   1911. 

Ill  Mr.   MoCullocli's  book  are  JiB  tales  of  £.11  kinds. 
Tlieae  are  all  of  value    intrinsically,   but  the  author  has 
made  tliem  of  still  laoro  v«orth  by  giving  many  parallels 
to  other  Tasterii  colloctions,  both  oral  and   literary. 
Tie  cs{i3to;3  iio  px'etencv^,   though,   to  cjcnapletonecs  in  this 
rcapeot. 

Mukharji.  R.   T-.      Indian  ^olk-Lore,   Calcutta,   Bharat  ITihir  Press, 
^^Fltoy,   Bagan  r,t.,   1904. 

In  this  voluae  fiLre  found  SI  stories,   including 
fables  and   fairy  tales.      Many  of  these  are  good,   and 
Miike  the   collootion  of  lauoh  interest. 

\ 


if 


MaraaiiMiyen^ar^^^V.   i;.      The  Legend  of  RlBhya  rriHga.    IM.   Ar.t.    Ii. 

This  is  tlie  familiar  story  of  lllah^  Crlfiga  told  'oy 
tne  prieate   to  er.hanco  the  n^ncity  of  a  ahrine.  ^ 

^Legend  relating  to  Grey  Pumpkins,   Ind.  Ant.    in 
p»     Co,  * 

Jateaa  Haatri,  S.^l       Polklore  in  Southori.  India,   ind.  i.nt.  Ull 
pp.    1«5.   226.    256.    262.    286;    XIV.   pp.    77.    ICB.    IM        * 

t^2*  ^^'  ^^^»  P^*  l'-^.  ^7^.  511;  r-:.  pp.  78  221  315. 
:LaiI.  pp.  339.  585;  2^17.  io,  298  366 -xi?'  rr  ?1  * 
312;   rai.   pp. '18.    80;   XXVIlfp.    lesT      '   ^^*   ^^''    ^^' 

«^  r^-^,?^^*  °f  ^^  above  mentioned  tales  was     publlDhed 
as  folklore   iai  Touther..  India,   conipiled   and   t?analatld 

I'-^'rS  v!!Hi''''%°^-;^'''"^^-  ^?*®^^^  i.astri.   4  parts,   ^onbay. 
1884-1893.      In  .-Cingsoote'a  I'aleB  of  the  Sun.      n.   v.) 
are  to  be  found  24  of  thfici.  ^       * 

Psndiv  iiatet:^  Ca&tri   hnc   oorapiled  45  tales,    trana- 
iatod  laoBtly  fton  Tarail.   being  f&blea  ard    fairy  teles 
TliiS  18  a  large  and  important  collection.      Their 
aathonticity  os  oral  tales,    though,   is  not  unquestioned 
?s«f  ?     ^««c,nnt   of   their    mipericr  stylo  and    the   fact        ' 
^S-^miL^S^^'  ''f  }^''  Oun  Pandit  JIatesa  Saotri  has  not 
scrupled  to  include  ap  story     iJo.    13  the  /.lakese  Katha 
a  talQ   taat    is  uiulonbt'iaiy  literary;    fsoo  Clouston  / 
croup  01   ..asten?  Po;.-y.moer.,    introdnction.   p.   XXIX   *ff. ). 


Keogi,  D.  Ii     jaloa,   sacred  and  secular,      oaloutta.  P.   Mukhop«dhyay 
and  r.ons.  46  Bechu  Chatter ji  St.    1912.  P«uayay 

Tho  latter  half  of  this  book  contains  about  12 
atoriosi  of  which  a  nuaber  are  devoted   to  preaching  the 
value  01  the   worship  of  certain  divinities. 


Ii( 


O'Connor.  W.  F.  ?,  Polk-[^ales  froni  ^ibet.  London,  Hurst  and 
Blaokett,  1907. 

This  good  GOlleotion  of  22  fables  and  ftiry  tnles 
is  our  sole  represertative  of  Tibetan  folklore. 


I  HI 


Pajaabokke^   T,    B.      Sinluilese  Folklore,   orientalist  II,  p.    174. 
2  atoi'le? . 


P&nt&lu,  C,  1'..  Subrtral^h.  iiot-es  on  the  Folklore  of  the  Toleguo, 
Infl.  int.  :aVl,  pp.  .55.  109,  137,  167.  2^3.  252,  504; 
X}:VIII.   p.    155;   XJJIII,   p.    274. 

3!ho3«  stories  are  publighod  in  book  forrs  under  the 
title  of  .I'olklorP  of  tho  Teli^gua ,  Madrt-s  G,  A.  iiatefian 
tij.d  Co.,  iSDplfcnade. 

ThiR  yollectior.  of  43  ntorlef5  conteins  «  vory  high 
peroei'tage  of  ffcbles,    soes  of   tiieia  ao  near  literary 
prototypeB  as   to  cause  suspioion  of   their  genuineness. 

i'Olkioi-e   o-.r  %\je   :?eleguf3,    Ind.   Ant.    JXil?,   pp.    87,    12^. 

!l'-v5o  stories  ere  found  under  these  references. 

gB-rkor,   H.        Village   «'olic-talet?  ol  Ceylon,    3  vols.,  London,   Luzac 
and  Co.,   1910-1914. 

Kr.    Parker's  laontuaonuai  vvork   is    tuicloubtedly   -Jhe   best 
tiilnir  done  i;et  in  the   oolleuting  of  Xiidian  folktales. 
1 13  itoo  ntories,   wjiny  of  theia  with  variants,    put  Ceylon 
far  {ibove  any  other  section  of  India  in  ooaapleteness  of 
nuiabar  of  reported   tales.      The  aathox*  has   taken  pains 
to  glTo  parallols   for  hia  taleo,  drawing  them  xroia  other 
Indi&ri   folktale   connBotions,   of  v.h.loh  uo   is   faiailiar 
Witt  siiny,   tat;  Kutha  aarit  ragara  and  liitopadoca,   and 
the  Buddhist   books.      Tho   thoroughriosu  with   rshich  he   has 
looked  for  sniiloguos  is  especially  noticeable   in  respect 
to   the    Jatoka  storioa,   and  Chavannea's  Cinq  Cents  Contes 
et  Apolo^es  Ghinoin.     Each  volume  has  a  good   index. 

Einhalene  Folklore,  Orientalist  II,   pp.    26,    53. 
Pedlow,  M.   R.      JFolklore  of  Contra].  Provinces,    Ind.   i'nfc.   JwCVII,   p. 


per  era,   A.   /■.      Tjlnghalese  Folk-tales  and  Legends,   Ind.   Ant,   XKXIII, 
p7  23f:. 

2  stories. 


Phillips,  J.  I*,  folklore  of  the  Santals,  Orientalist  I.  p.  261; 
II,  p.  24. 

a  stories. 


IH^ 


Pierls>  H.  i'.,        Sinhalese  Folklore,  Orieritt;.list  I,   pp.    1J54,   2i: 
2  stories. 


-^X^^^J^**^  ^   ^-  "T-^^     1^-^o(>-<i.    t^^^^vUjct-- ^    ■O.'W-^^     t'^  0  1 


^ 


\  I  ^  -  •  4 


Raaabsl.       f Under^initlals  K.L.M. )      Ind.   /.nt.    ZVI,   pp.    154     261 
288,    291.  *  * 

4  religious   legends. 

Raraaswami,  T.&ja^  £,   7^     Indian  J^ables,   Srd  Ed.,  London,   £.   Donnen- 
schein  andCo. ,   1901,    (1st  Ed.    1887;    End  Ed.    1901). 

Here  are  found  lo6  ftibles.      If  tne  author  h&gr  onDy 
toi.0   ufi   the   hahitat  cf  his  various  stories,    the   irat»ort- 
anc«  of  the  work  would  be  doubled.      As   it  is  the  book 
is  of  lauch  service. 

Rosairo,   A.    de.      -JJaHil  Folklore,    Orientalist   II,   p.    183. 

Rose,   H.    A.      Legends   of  Moiian  Hari,    Ind.    /nt.    XXXVIl,   p.    110. 

Mooiye  ki  Har,   or   Bar.      Ind.   Ant.   X2XYII,   p.    299; 
:<:XC7TII,    po.    40.    69.  .It 

Legend  of  aohan  Bari,   Ind.  Ant.   ZXX7II,   p.   lie. 

Ballad  of  the  Ilaklas  of  Gujrat  in  the  Pan  jab     Ind.   Ant. 
XUVlj. ,   p.    209.  J      ,    i      . 

Legend  of  Khan  Kbwas  and  3her  Shah,    the   Cfaf<ngalla 
O^ghal)   at  Lei  hi.    Ind.   Ant.   XilXVIII,   p.   113? 

These  are  long-winded  poeaa. 

See  also  Elliott  ai.d  Kose. 

Rose.    H.   A.    and   Teiaple,  R.    C.      r,ee   Temple,    Legends   of  the  Pan  jab. 

Roy,  3.  G.  '.lUie  Ijmdas  ar;d  tiioir  Comitri^.  Culoutta,  Cit^  }3ook 
Sooioty,  1912.  (ffcy  be  obtained  from  [^hacker,  •'^■ojnk 
and   Co.  ) 

In  tho  back  of  this  arolune  are  -cwo  eosraogonioal  and 
hiv^torioal  legends  ox    the   Ljundas. 

Rouse.  ?.  H.  i;  The  Talking  ^hx^ush,  arid  other  tales  from  India, 
colTeGted_  by  W.  Crooke  and  retold  by  M.  H.  L.  Rouse,' 
2nd  ISd.  ,   oiOndon,    J.   M.   Lent  and   Co..    1902,    (1st  Ed.*1899). 

The  43  beast  fables  in  this  voluae  are   excellent 
speoiniens  of  their  class. 


X 


4     Jr-e^->t^^ 


.W*'-^^#W      S  ervt-'y^sJi^ 


t^ret^^4<^^'4 .       Yn^ '    ^. 


iJrsi-^K. .  ^w^.^  T^iJiei^^^:    /^  y^^^^^  ^^^  3^y 


/'     -^ 


SenHimyaigi,   A.  11,     iiotoB  ori  Boiae_CinhalGse  proverbR  end   stories 
found  in  the    "/.tlte-"j:ipf.niyii"  reviewed   by  E.   'nhite  in 
tiao   Orientalist  I,   p.    236. 

2hia  its  the   only  reference  I   have  found  to   this  work. 

Sinhalese  Folklore.  T'&o  anonyraous  stories  uMer  this  title  from 
^tp.  Literary  »Suppleraent  to  the  Examiner.  Orientalist 
II.   p.    147. 

Slvaaanfeu'^-u,    T.      Telegu  Folklore,   Ind,  Ant.   XiJCV,  p.   31. 
The   ctory  of  the   Uujitor  tmd  the  Doves. 

Skeat,  ;7.      Pableo  and  Folk-:i?ales   frora  an  Eastern  lorent,   Ctrabridge 

Jr.iver.sity  PreBa,    1901. 

The  26  ytoriey,   nearly  nil  of  theza  fablesi,   in  this 
little  book  of  La*.   Skeat' s  are,   with  only  a  vex-y  few 
e^toeptiony,    of  high   quality.      The   book  is   further   to  be 
appreoiated   as  our  representative  from  Malay. 

Siaeaton,  B.   M.      The  Loyal   Earenr.  of  Burraah,   London,   Kegan  Paul, 
!J?ronoh  and  Co.,   1806. 

Dr.    Jacobs    (Indian  Fairy  Tales  p.    232)   reiaarks  that 
this  book  containn   severt-1  atoiiea.      Outside  of  his 
statement  I   have  no  inforraetion  about  it, 

Srlkantaliyar,   X,        jfolk-tale  Bbout   the   JToimttis,    liid.   /nt.   2X1, 

-—prusT 

St«ol,   F.  -t-.   and   Teaple,  K.   C. 

PSDJEb  stories    (21]    Ir^ .  /r.t.    a,   pp.    205,    280.   382; 

X,   pp.    40,    80.    147,    226,   531.    347;   II.   pp.    32,    73,   163. 

226;    ZII.   pp.    289,   302.    21   stories. 

IQiahiJiir   stories,   Ind,   Int.   XI,   pp.  9  stories. 

"iifiaeawake  rtories  Borabay,  Education  Sooi^ty's  Press, 
London,   Trubner  and   Co.,    1884. 

This  book  is   still  especially  valuable,   being  excel- 
led only  by  Parker' c  Villatje  Folk-talofi   of  Oeylon.      It 
contains  43  stories,   taken  froLi  the   two  collections  noted 
above  ai^d  [Teraple'a   Legenda   of   the  P&njab,   with  a   few  new 
stories.      These  include  fables,   cunuaketive  rimes,  and 


fairy  tales.      The  peculiar  value   of  tho  book,   howevor, 
lies  in  the   Survey  of  Incidents   in  ths   beck  of  the  book, 
wiiich  covers  fairly  well  iVideawake  Ctories,   M.    Stokoa's 
Inditn  Fairy  Teles,    M.    Frore's   Old  Deocjin  Lays,   L.    B. 
ray's  Folk- Tales  of  iiongal,  li,   c.    I'emple'n  Legends  of 
the  pan  jab,  and  G.   ii.  Daiaant's  Bengal  Tales?  in  the  Ind. 
iinc.    (a.v.  >. 

FolictaloH   of  t;he'   Punjab,   Boraljay,   1908.      Shis   is   a  new 
edition  of  Wideawake  Stories. 

SSeele,    .:.      Kuaa  Jatakaya,  a  x-.iddhis tic  Legend,   London,   IZrubnor 
and  Co. ,   1871. 

In  the  back  of  this  volurae  are  14  Sinhalese  folk- 

talea,    raor-.t   of  thi)V.   .frooi,   lv.O    .?om<-    of   thois  not   rom^esent- 
ed  in  Parker ^s  work. 

Ijtokec.    ::.      Inciiiui  Fairy  [Taleo,  London,  Ellis  ard  vvhite,   1860.  3^ 

JIi88  r,tckes*c  volmac   coiit.'.vlr.R  r>0  gcod   ft.blen  and 
fairy  tales.      It  is  a  representative  and  valuable  col- 
lection. 

Swynnerton,   C.     KoraEmtio  Tele^j  froa  the  Panji-b  with  Indian  iiight's 
Entortainiaent,   London,  ;.   Gonntsbleand.no.,   1908. 

This  is  an  ouition   in  one  volume   of  Swynnerton's  F:o- 
raantic  'I-alos  fi'oia  tho  Pan  jab,  London,   Constable,    1905; 
and   his   Indian  lUght's  Entertainsent,   London,  K.   Ctock. 
1898.  '  .  t  » 

There  are   37  anecdoten,    fables,    fairy  tales  and 
heroic  legends  in  this   voltuae.      Of  the   collections  with- 
•    out  notes  and  parallels  it  has   the   best  selection  of 
stories  yet  published.      2he  versioi    of  the  Kasalu 
legends  is  ecj^eoially  iLlne. 

./    fev"  6f  these  stoiie?  apooiU'od   ix:   J  i.   SB,      vol.    LII, 
p.    81. 


;    6> 


Talej&rken.  P«   /..        Legend  of  Vellor,   Ind.   Ant.    II,   p.   172. 

Taw  Seln  Ko.        Buriaese  Folklore,    Iml.  int.   2.YIII,   p.    275;   2IX,  p. 
^7;   x:aX,   p.    159. 

Tiiree  jitoriaf!   are  found   in  t'caao  plfices. 

Teiaple,  R.    C.        Legendr.   of  the   Panjf^-b,   "  vols.   Borabny,  Kdxzcttion 
Hooiety's  Press,   London,   Tru"bner's,   1864-1866. 

In  tlie    early  days  of  tlie  study  of  Indian   folklore, 
Capt&in   (noH  Sir)   Rioliard  C.    Teiaple  collected  urA  pub- 
lirLed   thrne   5ii   kerolo  aj.'l   feli£,lous   lef^endc-,    translet- 
ing  thorn  froa  the  Panjabi  verso.      Some  of  thera  have 
bnan   incluOod  in  r,"ide-£v/ake  HtorioB.      The  colleotion   is 
of  Much  ii?3port*tnce. 

Teaple,  R.    C.   end  Bose,   H.   A.      Legends  from  Panj'fb,    Ind.  Ant.   2XXV, 

p7~S0(Ti~2XXVII,   p.    149;   ZXXVIII.   pp.    81.   211;   XiXIX,   p.    1. 

4  i-'anjubi   legends. 

See  S!  Ceel  and  Teisple. 


Thorn hill.  M.      Indisn  Fairy  T&les,   London,  Ha to herds,    ia89. 
Beyond  the   title   X  know  nothing  of  this  book. 

Thorntoii,  Bti-imu 

^Hhis   book  is  refcrrod    to  in  Lr,    Jacob's   Indit-n  Fairy 
tales    fp,   Esr)   as  containing  i^  few  stories,   I  can  not 

find  it  in  ti-.c;   iSritiyh  ctitaiogua  of   uooks. 


Yenkatti 8w&ral .  U.   K.        Folktales  of  Central  Provinces,   Ind.   Ant, 

XXXV,   p.    244;   :LXV,   pp.    40,   109;   XXVI.   pp.    54,   104,   133. 
1S6.   165.    19i3,    280;   jaVIII.   p.    195;   XXX,   pp.    SI,   110, 
200;    7w.r(I,    p.    447;    XXrill,   p.    97. 

This   collection  of  23  atoriea   is   in  general  good,    it 
compriBea  fables   unci   fairy  talee. 

Follclore  from  Dakshina  l^esa  ZXXIV,  p.   SIC. 

Puli  r.aja,   or  the  Tiger  prince   fe  Couth  Indiaai  Etory) 
FojJklor'S  ZIII,  p.    79. 


7eriketav;a.7il.        3ee  TiJafcBt&sv/anii ,  M.  li. 

Tlguvariath&glll^-l.   '!-l.        Ttuail  Polkloro,   Drionteliat  II,  p.    145. 


^  »1 


Wafldell,   L.   A.        Folklore   in  Tibet,    Ind.   Int.   XXV,   p.    105. 


Wedls.   g.    T.    K.     Folklore  in  Western   India.      Ind.  /nt,   XIV,   p.    311; 

XvTpp.    2,    46,    171.    2£1,    S6I);    XVI,   pp.  fiS ,    18G»    £10, 

322;   XVII,   pp.    75.   128;    SVIII.   pp.    21,  146;   XIX,   p.    152; 
ZX,   p.    107;   x:a.    p.    IGO;   7J:II,   pp.    213.   315;    XXIII,   p. 
160. 

bouc  of  tiiese  2C*  etorieo  are  good.  The  rest  are  fall 
of  fuiTllitir  inoidentii   bjit   todlouB. 


Watson.    J.    \Y.  Story  of  Rani  Plngld.   Ind.   i.at.    II,  p.    215. 

Legend  of  tho  Rani   Tunk,   Ind.   Ant.    IX,  p.    3S9. 


Wood.   / .      In  and  Oiit  of  Chend?.   Tdln'burg'h,  Foreign  ffisBion  Board, 
1906. 

/t  tiio  eiid  of  tfiiB   siaell  vol\;aAe  are  5  eswellent 
stories. 


VITA, 


William  Norman  Brown,  only  son  of  George  William  and  Virginia 

A.  (Clark)  Brown,  was  torn  in  Baltimore,  Llaryland,  June  24,  1892, 

He  receivei  his  early  education  in  Princeton,  Missouri,  and  in 

India,  where  he  lived  from  Octoher,  1900^  to  Llay,  1905,  attending 

schools  there  at  Landour,  -lussoorie,  United  Provinces  oT  Agra  and 

Oudh,  and  at  Harda,  Central  Provinces,  and  at  Jabalpur,  Central 

Provinces,  He  prepared  for  college  at  Hiram  College  Preparatory 

-rib. 
School,  Hirsun,  Ohio,  and  entered ^Johns  Hopkins  University  in 

October,  1908,  graduating  in  1912  with  the  degree  of  Bachelor  of 
Arts.  In  October,  1912,  he  entered  the  graduate  school  of  the 
Johns  Hopkins  University,  which  he  has  attended  continuously  up  to 
the  present  time  as  a  student  of  Sanskrit  and  Comparative  Philology, 
Arabic,  and  Oriental  History.  He  held  the  university  fellowship  in 
Sanskrit  and  Comparative  Philology  in  the  years  1913-14  and  1914-15, 
and  a  fellowship  by  courtesy  in  the  year  1915-16.  He  has  been  ap- 
pointed to  a  Harrison  Research  Fellowship  in  Indo-European  Phil- 
ology at  the  University  of  Pennsylvania  for  the  year  1916-17, 


%Mt 


°  Panoatantra  in  Modern  Indian 


2,    iilB 


DATE  I 


ISSUED  TO 


O^l