NOTES 20; 



connect a great moral teacher with the history of the fable. 

 In the same way Buddha is represented as knowing the 

 Wolf and Lamb fable, because he had been the Kid of the 

 original. 



In my History of the Msopic Fable I have selected the 

 " Wolf and the Crane " for specially full treatment ; and my 

 bibliography of its occurrences runs to over a hundred 

 numbers, pp. 232-234. The Buddhistic form of the fable 

 first became known to Europe in 1691 in De La Loubere's 

 Description of Slam, It had undoubtedly reached the ancient 

 world by two different roads : (a) As a Libyan fable which 

 was included by Demetrius of Phaleron in his Assemblies of 

 Msopic Fables, circa 300 B.C., from whom Phaedrus obtained 

 it ; (Z>) as one of the " Fables of Kybises," brought from 

 Ceylon to Alexandria, c. 50 a.d. This form, which still 

 retains the Lion, was used by a Rabbi, Jochanan ben Saccai, 

 c. 120 a.d., to induce the Jews not to revolt against the 

 Romans ; this is. found in the great Rabbinical Commentary 

 on Genesis, Bereshith Rabba, c. 64. 



It has been conjectured that the tradition of the 

 Ichneumon picking the teeth of the Crocodile (Herod, ii. 

 68) was derived from this fable, which has always been very 

 popular. The Greeks had a proverb, " Out of the Wolfs 

 mouth." The fable is figured on the Bayeux tapestry 

 (see frontispiece to my History). 



VI.— MAN AND SERPENT (Ro. ii. 10). 



1 



In medieval prose Phaedrus ; also in Gabrias, a medieval 

 derivate of Babrius, though not now extant in either 

 Phaedrus or Babrius. Certainly Indian, for as Benfey has 

 shown, the Greek and the Latin forms together make up 

 the original story as extant in Fables Bidpai. (See Jacobs, 

 Indian Fairy Tales, xv. : " The Gold-giving Serpent," and 



