[3] The fact of this incident being found in the Arabian Nights is mentioned by Wilson (Collected Works, Vol. IV, p. 146.) See Lane’s Arabian Nights, Vol. I, p. 9. Lévêque (Les Mythes et les Légendes de l’ Inde et de la Perse, p. 543) shews that Ariosto borrowed from the Arabian Nights.
[4] I follow the Sanskrit College MS. which reads rakshatyubhayalokataḥ.
[5] This is the beginning of the fourth book of the Panchatantra. Benfey does not seem to have been aware that it was to be found in Somadeva’s work. It is also found, with the substitution of a boar for the porpoise, in the Sindibad-namah and thence found its way into the Seven Wise Masters, and other European collections. (Benfey’s Panchatantra, Vol. I, p. 420.) See also Liebrecht, Zur Volkskunde, pp. 122, 123. For the version of the Seven Wise Masters see Simrock’s Deutsche Volksbücher, Vol. XII, p. 139. It is also found in the Mahávastu Avadána, p. 138 of the Buddhist Literature of Nepal by Dr. Rajendra Lál Mitra, Rai Bahadúr. (I have been favoured with a sight of this work, while it is passing through the press.) The wife of the kumbhíla in the Varanindajátaka (57 in Fausböll’s edition) has a longing for a monkey’s heart. The original is, no doubt, the Sum̱sumára Játaka in Fausböll, Vol. II, p. 158. See also Mélusine, p. 179, where the story is quoted from Thorburn’s Bannu or our Afghan Frontier.
[6] The Sanskrit College MS. reads cákshipan where Brockhaus reads ca kshipan.
[7] In Bernhard Schmidt’s Griechische Märchen, No. 5, the Lamnissa pretends that she is ill and can only be cured by eating a gold fish into which a bone of her rival had been turned. Perhaps we ought to read sádyá for sádhyá in śl. 108.
[8] For stories of external hearts see Ralston’s Russian Folk-Tales, pp. 109–115, and the notes to Miss Stokes’s XIth Tale.
[9] Benfey does not seem to have been aware of the existence of this story in Somadeva’s work. It is found in the Sanskrit texts of the Panchatantra (being the 2nd of the fourth book in Benfey’s translation) in the Arabic version, (Knatchbull, 264, Wolff I, 242,) Symeon Seth, 75, John of Capua, k., 2, b., German translation (Ulm 1483) Q., VII, Spanish translation, XLIV, a, Doni, 61, Anvár-i-Suhaili, 393, Cabinet des Fées, XVIII, 26; Baldo fab. XIII, in Edéléstand du Méril, p. 333; Benfey considers it to be founded on Babrius, 95. There the fox only eats the heart. Indeed there is no point in the remark that if he had ears he would not have come again. The animal is a stag in Babrius. It is deceived by an appeal to its ambition. In the Gesta Romanorum the animal is a boar, which returns to the garden of Trajan, after losing successively its two ears and tail. (Benfey’s Panchatantra, Vol. I, p. 430 and ff.) See also Weber’s article in Indische Studien, Vol. III, p. 338. He considers that the fable came to India from Greece. Cp. also De Gubernatis, Zoological Mythology, Vol. I, p. 377. An ass is deceived in the same way in Prym und Socin, Syrische Märchen, p. 279. In Waldau’s Böhmische Märchen, p. 92, one of the boys proposes to say that the Glücksvogel had no heart. Rutherford in the Introduction to his edition of Babrius, p. xxvii, considers that the fable is alluded to by Solon in the following words:
ὑμέως δ’ εἷς μὲν ἕκαστος ἀλώπεκος ἴχνεσι βαίνει
σύμπασιν δ’ ὑμῖν χοῦρος ἔνεστι νόος·
ἐς γὰρ γλῶσσαν ὁρᾶτε καὶ εἰς ἔπος αἰόλον ἀνδρός,