a considerable number of them in this volume; and shall be surprised if tales that have roused the laughter and wonder of pious Buddhists for the last two thousand years, cannot produce the same effect on English children. The Jatakas have been fortunate in their English translators, who render with vigour and point; and I rejoice in being able to publish the translation of two new Jatakas, kindly done into English for this volume by
Mr. W. H. D. Rouse, of Christ’s College, Cambridge. In one of these I think I have traced the source of the Tar Baby incident in “Uncle Remus.”
Though Indian fairy tales are the earliest in existence, yet they are also from another point of view the youngest. For it is only about twenty-five years ago that Miss Frere began the modern collection of Indian folktales with her charming Old Deccan Days (London, John Murray, 1868; fourth edition, 1889). Her example has been followed by Miss Stokes, by Mrs. Steel, and Captain (now Major) Temple, by the Pandit Natesa Sastri, by Mr. Knowles and Mr. Campbell, as well as others who have published folktales in such periodicals as the Indian Antiquary and The Orientalist. The story-store of modern India has been well dipped into during the last quarter of a century, though the immense range of the country leaves room for any number of additional workers and collections. Even so far as the materials already collected go, a large number of the commonest incidents in European folktales have been found in India. Whether brought there or born there, we have scarcely any criterion for judging; but as some of those still current among the folk in India can be traced back more than a millennium, the presumption is in favour of an Indian origin.
From all these sources—from the Jatakas, from the Bidpai, and from the more recent collections—I have selected those stories which throw most light on the origin of Fable and Folktales, and at the same time are most likely to attract English children. I have not, however, included too many stories of the Grimm types, lest I should repeat the contents of the two preceding volumes of this series. This has to some degree weakened the case for India as represented by this book. The need of catering for the young ones has restricted my selection from the well-named “Ocean of the Streams of Story,” Katha-Sarit Sagara of Somadeva. The stories existing in Pali and Sanskrit I have taken from translations, mostly from the German of Benfey or the vigorous English of Professor Rhys-Davids, whom I have to thank for permission to use his versions of the Jatakas.
I have been enabled to make this book a representative collection of the Fairy Tales of India by the kindness of the original collectors or their publishers. I have especially to thank Miss Frere, who kindly made an exception in my favour, and granted me the use of that fine story, “Punchkin,” and that quaint myth, “How Sun, Moon, and Wind went out to Dinner.” Miss Stokes has been equally gracious in granting me the use of characteristic specimens from her “Indian Fairy Tales.” To Major Temple I owe the advantage of selecting from his admirable Wideawake Stories, and Messrs. Kegan Paul, Trench & Co. have allowed me to use Mr. Knowles’ “Folktales of Kashmir,” in their Oriental Library; and Messrs. W. H. Allen have been equally obliging with regard to Mrs. Kingscote’s Tales of the Sun. Mr. M. L. Dames has enabled me add to the published story-store of India by granting me the use of one from his inedited collection of Baluchi folktales.
I have again to congratulate myself on the cooperation of my friend Mr. J. D. Batten in giving beautiful or amusing form to the creations of the folk fancy of the Hindus. It is no slight thing to embody, as he has done, the glamour and the humour both of the Celt and of the Hindu. It is only a further proof that Fairy Tales are something more than Celtic or Hindu. They are human.
The Lion and the Crane
The Bodhisatta was at one time born in the region of Himavanta as a white crane; now Brahmadatta was at that time reigning in Benares. Now it chanced that as a lion was eating meat a bone stuck in his throat. The throat became swollen, he could not take food, his suffering was terrible. The crane seeing him, as he was perched on a tree looking for food, asked, “What ails thee, friend?” He told him why. “I could free thee from that bone, friend, but dare not enter thy mouth for fear thou mightest eat me.” “Don’t be afraid, friend, I’ll not eat thee; only save my life.” “Very well,” says he, and caused him to lie down on his left side. But thinking to himself, “Who knows what this fellow will do,” he placed a small stick upright between his two jaws that he could not close his mouth, and inserting his head inside his mouth struck one end of the bone with his beak. Whereupon the bone dropped and fell out. As soon as he had caused the bone to fall, he got out of the lion’s mouth, striking the stick with his beak so that it fell out, and then settled on a branch. The lion gets well, and one day was eating a buffalo he had killed. The crane thinking “I will sound him,” settled on a branch just over him, and in conversation spoke this first verse:
“A service have we done thee
To the best of our ability,
King of the Beasts! Your Majesty!
What return shall we get from thee?”
In reply the Lion spoke the second verse:
“As I feed on blood,
And always hunt for prey,
’Tis much that thou art still alive
Having once been between my teeth.”
Then in reply the crane said
