chapter x. The uncles of Prince Pandukabhaya had endeavoured to murder

him because of a prophecy that he would kill them in order to gain the sovereignty, and he had taken refuge among some herdsmen. The account then continues in Dr. Geiger's translation, p. 69:--"When the uncles again heard that the boy was alive they charged (their followers) to kill all the herdsmen. Just on that day the herdsmen had taken a deer and sent the boy into the village to bring fire. He went home, but sent his foster-father's son out, saying: 'I am footsore, take thou fire for the herdsmen; then thou too wilt have some of the roast to eat.' Hearing these words he took fire to the herdsmen: and at that moment those (men) despatched to do it surrounded the herdsmen and killed them all."

In the Katha Sarit Sagara, vol. i, p. 162, a King and Queen ordered their cook to kill the person who brought a message, and sent a Brahmana with it. On the way, the King's son told him to get a pair of ear-rings made, took the message, and was killed by the cook.

In the Kathakoça, p. 172, a merchant who wished to get a youth killed, sent him with a letter to his son ordering poison (vishan) to be given to him. While the youth was asleep in the temple of the God of Love, the merchant's daughter Visha came there, read the letter, corrected the spelling of her name, and her brother married her to the youth. Eventually, the merchant's son was killed by mistake in place of the youth, who became the heir, and the merchant died of grief.

In Cinq Cents Contes et Apologues (Chavannes, extracted from the Chinese Tripitaka), vol. i, p. 165, we find the Indian form of the whole story. A wealthy childless Brahmana householder adopted an abandoned infant (the Bodhisattva), but when his wife was about to be confined he left it in a ditch, where a ewe suckled it till the shepherd returned it to him. He next left it in a rut in a road, but when many hundred carts came next morning the bulls refused to advance until the child was placed in a cart. A widow took charge of it, the householder regretted what he had done, rewarded her, and regained it. Finding after some years that the boy was more intelligent than his own son, he abandoned him among some bamboos, but men seeking firewood saved him. When the householder heard of him he felt remorse, paid the men well, and took him back. Again becoming jealous of his intelligence and popularity, he sent him to a metal founder with a note in which the man was ordered to throw into his furnace the child who brought it. On his way the householder's son, who was playing with others at throwing walnuts, told him to collect his nuts, delivered the letter, and was thrown into the furnace. The householder feared some accident, but arrived too late to save him. Determined to kill the elder boy he sent him with a letter to a distant dependant, who was ordered to drown him. On the road the youth called at the house of a Brahmana friend of the householder, where during the night the host's clever daughter abstracted and read the letter, and replaced it by one giving instructions for the immediate marriage of the youth to her, and the presentation of handsome wedding presents; this was done. When he heard of it the householder became seriously ill; the couple went to salute him, and on seeing them he died in a fit of fury.

Page 198. In Sagas from the Far East, p. 201, in a Kalmuk tale, a woman picked up some tufts of wool, said she would weave cloth and sell it until an ass could be bought for her child, and would have a foal. When the child said he would ride the foal, his mother ordered him to be silent and to punish him went after him with a stick; as he was trying to escape the blow fell on his head and killed him.

In the Arabian Nights, vol. 5, p. 388, there is a story of a Fakir who hung over his head a pot-ful of ghi which he had saved out of his allowance. With the money for which he could sell it he thought he would get a ewe, and gradually breeding sheep and then cattle, would become rich, get married, and have a son whom he would strike if he were disobedient. As he thought this he raised his staff, which struck and smashed the pot of ghi; this fell on him, and spoilt his clothes and bed.

Page 200. In the Katha Sarit Sagara, vol. ii, p. 60, a foolish King who wished to make his daughter grow quickly, was told by his doctors that they must place her in concealment while they were procuring the necessary medicine from a distant country. After several years they produced her, saying that she had grown by the power of the medicine, and the King loaded them with wealth. This story is given in Cinq Cents Contes et Apologues, vol. ii, p. 166.

Page 206. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 33, there is a Hottentot variant. The clothes of a tailor had been torn by a Mouse which denied it and blamed the Cat; the blame was passed on to the Dog, the Wood, the Fire, the Water, the Elephant, and the Ant. The tailor got the Baboon to try them; in order to catch the real culprit it made each one punish the other.

In a Sierra Leone story in Cunnie Rabbit, etc. (Cronise and Ward), p. 313, a boy killed a bird with a stone and his sister ate it, giving him in exchange a grain of corn. White ants ate this and gave him a waterpot. This was swept away by the water, which gave him a fish. A hawk took it and gave him its own wing, which the wind carried off, giving him in exchange much fruit. A baboon ate this and gave him an axe; the Chief took this and satisfied him by presenting him with money and slaves.

Page 208, line 6 of notes. For crane read egret.

Page 212. In Folktales of the Santal Parganas, p. 338, the hare, wanting a dinner of rice cooked with milk, lay down while watch was kept by its friend the jackal. Men taking rice put down their baskets and chased the hare, the jackal meanwhile removing the rice. In this way they got also milk, firewood, a cooking-pot, and some leaf-plates. The jackal brought a fire-brand, cooked the food, and hurried over his bath, at which the hare spent a long time. While it was away, the jackal ate as much rice as he wanted, and filled up the pot with filth over which he placed the remaining rice. When the hare discovered this he threw the contents over the jackal, and drove it away.

Page 215. In the same work, p. 339, the animals were a leopard and a he-goat which occupied its cave and frightened it by saying "Hum Pakpak." The leopard returned with the jackal, their tails tied together, but when the goat stood up and the leopard remarked on the dreadful expressions it used in the morning, they both ran away and the hair was scraped off the jackal's tail.

In Folk-Tales from Tibet, p. 76, two jackals with three cubs occupied a tiger's den, frightened it by telling the cubs they would soon be eating tiger's flesh, and it returned with a baboon which laughed heartily at the story. The jackal called out to the baboon to bring up the tiger quickly, and said they had expected two or three at least. The tiger bolted and bumped the baboon to death, their tails being twisted together.

In Les Avadanas (Julien), No. cxxii, vol. ii, p. 146, the animals are a tiger and stag which frightened it in the same way when a monkey was leading it in search of an animal to kill. It said, "I never would have believed the monkey was so wicked; it seems he wants to sacrifice me to pay his old debts."

In Folk-Tales from an Eastern Forest (Skeat), p. 45, in order to save an elephant a mouse-deer frightened a tiger. An ape went back with the tiger, the mouse-deer said it refused to accept only one tiger when two had been promised, and the tiger ran away.

In Old Hendrik's Tales (Vaughan), p. 19, in a Hottentot variant a wolf and baboon, their tails tied together, were about to punish the jackal. When the female jackal made the cub squall, the male jackal said he had sent the baboon for wolf-meat and he was now bringing one. As he moved towards them, the wolf bolted, dragging the baboon, which got a kink in its tail.

In Reynard the Fox in Southern Africa, p. 24, there is another Hottentot story, the animals being a leopard and ram. When the former ran off, a jackal took it back, fastened to it by a leather thong. As they drew near, the leopard wished to turn back. On the ram's praising the jackal for bringing the leopard to be eaten when its child was crying for food, it bolted and dragged the jackal till it was half-dead.

Page 225, first line. For Crows' read Parrots'.

Page 227. In Sagas from the Far East, p. 309, when a wise parrot saw a man take a large net to spread over their tree, the parrots roosted on a rock. Refusing the leader's advice to move again they were netted, and escaped as in the Sinhalese story, when the bird-catcher counted, "Seventy-one."

Page 230. Mr. Pieris has pointed out in his recent work, Ceylon, vol. i, p. 554, that Nayide was formerly an honorific title of the sons of Chiefs. It is not now so applied.

Page 233. See also The Jataka, No. 546 (vol. vi, p. 167), where one of the tasks of Mahosadha was to overcome the difficulty said to have arisen through the royal bull's being in calf; he settled it by a question.

In Folklore of the Santal Parganas, p. 49, an oilman claimed that his bull bore a calf that a man left near it. The calf-owner was assisted by a night-jar and a jackal, which after pretending to sleep related their dreams; the former had seen one egg sitting on another, the latter had been eating the fishes burnt when the sea got on fire. When the jackal explained that they were as probable as the bull's bearing a calf, the man got it back.

Page 240. In Les Avadanas, No. lvi, vol. i, p. 199. a turtle escaped when a boy at a man's recommendation threw it into water to drown it. This is given in Cinq Cents Contes et Apologues, vol. ii, p. 230, in which work also two forms of the earlier part of the Sinhalese tale appear. In vol. i, p. 404, a single large crane carried away the turtle in its bill. While passing over a town the turtle continually asked "What's this? What's that?" At last the crane opened its mouth to reply, and the turtle fell and was killed and eaten. In vol. ii, pp. 340 and 430, the birds were two wild-geese, and the turtle let itself fall when it spoke. It was killed by the fall in one variant, and by children in the other.

In Sagas from the Far East, p. 215, in a Kalmuk tale, a frog advised a crow that had caught it to wash it before eating it. When the crow put it into a streamlet it crept into a hole in the rock and escaped.

Page 244. In Folklore of the Santal Parganas, p. 329, the animals which raced were an elephant and some ants. Whenever the elephant looked down it saw two ants on the ground, and at last it died of exhaustion. The challenging ants never ran; ants were so numerous that some were always to be seen.

In The Fetish Folk of West Africa (Milligan), p. 214, a chameleon challenged an elephant to race through the forest. After starting it turned back, having arranged that others should be at the end of each stage.

Page 240. In Kaffir Folk-Lore, p. 187, when a lion who had been cheated by a jackal chased it, the jackal took refuge in a hole under a tree, but the lion seized its tail as it entered. The jackal said, "That is not my tail you have hold of; it is a root of the tree." The lion then let go, and the jackal escaped into the hole.

Page 248. The same portion of the tale is found in the Jataka story No. 321 (vol. iii, p. 48).

Page 251. The incident of the crows on the floating carcase is given in the Jataka story No. 529 (vol. v, p. 131).

Page 253. In the title, for Kadmbawa read Kadambawa.

Page 259. In Folk-Tales of Kashmir, 2nd ed., p. 322, ten peasants who counted themselves as only nine, remained weeping until a man told them to put their skull-caps down and count them.

Page 263. In Folklore of the Santal Parganas, p. 352, while three men were sitting under a tree a stranger came up, placed a bunch of plantains on the ground before them, bowed, and went away. Each claimed the obeisance and plantains, and called the others fools; they related their foolish actions in the matter of their wives, and at last divided the fruit equally.

Page 275, line 20. For Rakshasi read Rakshasi.

Page 277. In The Kathakoça (Tawney), p. 164, a Prince whose eyes had been plucked out heard a Bharunda bird tell its young one that if the juice of a creeper growing at the root of the Banyan tree under which he sat were sprinkled on the eyes of a blind Princess she would regain her sight. He first cured himself with it, and afterwards the Princess, whom he married.

Page 279, line 19. For paeya (twenty minutes) read paeya (twenty-four minutes).

Page 282, line 4. For footing and footing read clearing and clearing.

Page 283. In Folk-Tales of Kashmir, 2nd ed., p. 186, a jackal whose life a farmer had spared persuaded a King to marry his daughter to him. He explained away the man's want of manners, and burned his house down when the King was on his way to visit it.

Page 299. Add footnote. Large crocodiles that lived in the ocean are mentioned in the Arabian Nights, vol. 5, p. 14. Sir R. Burton stated in a note that the crocodile cannot live in sea water, but it is well known that a large and dangerous species (C. porosus) is found in the mouths of rivers, where at times of drought the water in some sites is almost pure sea water. When I resided at Mount Lavinia, about seven miles south of Colombo, one of these crocodiles found its way into the sea there during some floods, and lived in it for a week or ten days. Residents informed me that others had been known to remain in the sea there for several days.

Page 300, first line. After 15 insert, and in Indian Fairy Tales (Stokes), p. 182.

Page 301. In a variant by a person of the Cultivating Caste, N.W.P., a Queen sent her three sons to bring three turtle doves from the Pearl Fort (Mutu Kotte). On the way, while the youngest Prince, aged seven years, was asleep his eldest brother blinded him with two thorns (timbol katu); but after he had been abandoned he learnt from the conversation of two Devatawas, who lived in adjoining trees, that by eating the bark of one of their trees he would be cured. After being twice again blinded in this way and regaining his sight, he killed a cobra that each year destroyed and ate the young of two Mainas (starlings, Saela-lihiniya) which had a nest on a tree. He climbed up to the nest, had similar experiences to those related in the story, was carried to the Pearl Fort by a Maina, and brought away three turtle-doves.

In Indian Fairy Tales (M. Stokes), p. 160, a Prince had three tasks before marrying a Princess; he was to crush the oil out of eighty pounds of mustard seed, to kill two demons, and to cut a thick tree trunk with a wax hatchet. Ants did the first task, two tigers killed the demons, and with a hair from the head of the Princess fixed along the edge of the hatchet he cut the tree.

In Folklore of the Santal Parganas, p. 45, a girl was given three tasks by her sisters-in-law. (1) To collect a basket of mustard seed when sown; pigeons picked it up for her. (2) To bring bear's hair for an armlet; two bear cubs helped her to get it. (3) To bring tiger's milk; two tiger cubs got it for her. Three other tasks do not resemble those of the Sinhalese tale. In Campbell's Santal Folk Tales, p. 119, a variant occurs in which bear's milk replaces the hair.

In the Kolhan tales (Bompas) appended to the former vol., p. 481, a Potter was sent by a Raja for tiger's milk, which he obtained by the aid of the cubs. On p. 469 a girl was ordered by her sisters-in-law to collect pulse sown in a field; pigeons helped her to do it. She then went for bear's milk, which a she-bear gave her.

In Folk-Tales from Tibet, p. 98, a boy by killing a dragon saved three young gryphons that were in a nest on a cliff. When they told their parents, the gryphons fed him, and the male carried him to the Fairy King.

In A. von Schiefner's Tibetan Tales (Ralston), p. 72, the Kinnara King gave Prince Sudhana three tasks to perform before marrying his daughter. The last was her identification among a thousand Kinnaris; she assisted him by stepping forward.

Page 307. In Folk-lore of the Telugus (G. R. Subramiah Pantulu), p. 48, a poor Brahmana who had been presented with a pot of flour, thought he would buy a kid with the money he would get for it, and gradually obtain cattle till he was worth three thousand rupees. He would then marry, and have an affectionate son, and keep his wife under control by an occasional kick. As he thought this he kicked, broke the pot, and lost the flour in the dust.

In the Hitopadesa a Brahmana who got a pot containing bread thought he would get ten cowries for it, buy larger pots, and at last become a rich dealer in areka-nuts and betel leaves. He would marry four wives, the youngest being his favourite; and the others being jealous of her he would beat them with his stick. He struck the blow with his stick and smashed his pot.

In Folklore of the Santal Parganas, p. 140, a man who was carrying some pots of oil for two annas, thought he would buy chickens with one anna and gradually obtain cattle and land, and get married. When his children told him to wash quickly on his return from work, he would shake his head, and say, "Not yet." As he said this he shook his head, and the pots on it fell and were smashed.

In Folk-Tales from Tibet, p. 31, a foolish young Mussalman who was promised a hen in return for carrying a jar of oil, thought he would become rich in the same way, and get married. When his child was naughty he would stamp his foot; he stamped as he thought it, and the pot fell and was broken.

Page 311. In Sagas from the Far East, p. 92, in a Kalmuk tale, the wife of a person who usually had the form of a white bird, burned his feathers, cage, and perch while he was absent in his human form at a festival. On his return he informed her that his soul was in the cage, and that he would be taken away by the gods and demons.

At p. 221, also in a Kalmuk tale, a man received from the Serpent-King a red dog which laid aside its form and became a beautiful maiden whom he married. Every morning she became a dog, until one day when she went to bathe he burned her form,--apparently the skin.

At p. 244, in a Mongolian account of Vikramaditya it is stated that Indra gave his father the form of an ass, which he left outside the door when he visited his wife. She burned it, and he remained a man.

In Reynard the Fox in Southern Africa, p. 52, a lion who had eaten a woman preserved her skin whole, and wore it and her ornaments, "so that he looked quite like a woman." He went to her kraal, and at last was detected through part of the lion's hair being visible. The hut was removed and a grass fire made over the sleeping lion.

In Kaffir Folk-Lore (Theal), p. 38, when a girl who had married a crocodile licked its face at its request, it cast off its skin, and became a powerful man.

Page 315. In China it is believed that only wicked persons are struck by lightning. Doolittle's Social Life of the Chinese (Paxton Hood), p. 557. In The Kathakoça, p. 159, three persons who expressed evil thoughts were struck by lightning. In Cinq Cents Contes et Apologues, vol. i, p. 104, a Queen who caused the Bodhisatta, in the form of an elephant, to be destroyed in order that she might have his tusks, was killed by a thunderbolt when she looked at them. In vol. iii, p. 125, a man who was about to kill his mother was similarly destroyed.

Page 318. In the Arabian Nights, vol. 4, p. 383, a girl in Baghdad pretended that while drawing water for a man her finger-ring fell into the well; when he threw off his upper clothes and descended she left him there. As the owner's groom was drawing water afterwards the man came up in the bucket, the groom thought him a demon, dropped the cord, and the man fell down again. The well-owner got him exorcised, but he came up again when the bucket was raised, and sprang out amid shouts of "Ifrit!"

Page 319, last line. For greul read gruel.

Page 320, line 9. For don't read Don't.

Line 31. For plantains read plantains'.

Page 321. In Les Avadanas, vol. ii, p. 51, and Cinq Cents Contes et Apologues, vol. ii, p. 183, a man who drank water that was flowing through a wooden pipe twice ordered the water to stop when he had finished. He was called a fool, and led away.

In the latter work, vol. ii, p. 269, there is an account of the boy who killed the mosquito that had settled on his sleeping father's head.

Page 327. Add to second note, In the Katha Sarit Sagara, vol. ii, p. 497, the assessors at a trial acted as judges, but the sentence was pronounced by the King,--as in The Little Clay Cart, also. Compare also the orders of King Mahinda IV (A.D. 1026-1042) regarding the judicial powers of a court of village assessors, consisting of headmen and householders. They were required to try even cases of murder and robbery with violence, and to inflict the death penalty (Wickremasinghe, Epigraphia Zeylanica, vol. i, p. 249).

Page 329. In The Indian Antiquary, vol. iii, p. 28, in a Maisur story by V. Narasimmiyengar, the Bharatas' Government took as its share or tax the upper half of a root crop, and got only leaves and stalks. For the next year, when the Government announced that the root part of the crop would be taken, the cultivators sowed paddy, ragi (millet), wheat, etc., and the tax collector got only straw.

In Campbell's Santal Folk Tales, p. 93, a tiger and crane joined together, and planted a garden with turmeric. The tiger had the first choice of his share of the crop, and decided to take the leaves, leaving the roots for the crane. When the crop was gathered and the tiger found his share was valueless he quarrelled with the crane, which pecked his eyes and blinded him.

Page 335. A variant regarding a Maditiya tree (Adenanthera pavonina) was related by a Tom-tom Beater of the North-Western Province. A man told the King that he had planted a golden seedling, and was given food and drink and ordered to take great care of it. When a flood carried it away he lamented and rolled about in assumed grief before the King, who after pacifying him ordered him to plant another golden seed. He made the same cryptic remark to his wife as in the other tale.

Page 338. In Folklore of the Santal Parganas, p. 260, the incident of the sickle that had fever occurs, but the person who left it to reap the crop was an intelligent man who pretended to be stupid so as to trick a farmer.

Page 341. In two Sinhalese variants of the North-Western Province, the animal which the man saved was a crocodile, and the first animals applied to for their opinions were a lean cow and a Naga raja or cobra, both of which advised the crocodile to kill the man. When the jackal was appealed to it sat upon an ant-hill to hear the case, got the crocodile and man to come there out of the water, and then told the man to kill it with a stick, after which it ate the flesh.

In Folk-Tales from Tibet, p. 12, a musk-deer that let a tiger out of a house was seized by it, and appealed to a tree, a buffalo cow, and a hare. The two former condemned it; the hare induced the tiger to re-enter the house, shut the door, and left it to die of starvation.

In Reynard the Fox in Southern Africa, p. 11, there is a Hottentot variant. A white man saved a snake's life by removing a stone that had fallen on it. When it was about to bite him it agreed to obtain the opinions of some wise people. A hyæna when asked replied, "What would it matter?" A jackal when questioned about the matter refused to believe that the snake would be unable to rise when under the stone, got the man to replace the stone on it, and then told him to leave it to escape by itself. On p. 13, in a variant, application was first made to a hare and afterwards to these other animals.

I am indebted to my friend Mr. McKie, of Castletown, for an Eastern Bengal variant recently published in an Isle of Man paper. A benevolent Brahmana saved a tiger that was stuck in the mud of a tank. As the tiger was then about to eat him he appealed to a Banyan tree and an old pot, both of which condemned him. When the opinion of the jackal was asked for, it wished to see the place where the tiger was stuck fast, got the animal into its original position, and then ran off accompanied by the man. The tiger sank more deeply in the mud, and perished. A variant of this story is given in Campbell's Santal Folk Tales, p. 40, the pot being replaced by a cow, and the Brahmana by several men, who at last stoned and killed the tiger.

In Folklore of the Santal Parganas, p. 150, the Panjab form of the tale is given, in which the bride saved the man. In the same vol., p. 313, a leopard which was about to eat a man who had saved its life, agreed to make inquiry if this was fair. The water and tree recommended that he should be eaten, but the jackal induced the leopard to enter the man's sack as before, and then told the man to smash its head with a stone.

Page 346. In Folk-tales of the Telugus, p. 72, the story is told of a crane and some fish, to which it stated that it was doing penance, predicted a twelve years' drought, offered to carry them to an adjoining lake, and ate them. The crab is not introduced into this story.

In the Arabian Nights, vol. v, p. 391, no bird is mentioned. The fishes applied to the crab for advice on account of the drought, and were recommended to pray to Allah, and wait patiently. They did so, and in a few days a heavy rain refilled their pond.

Page 349, in last line of Notes. For ka, doer, read eka, one.

Page 354. In A. von Schiefner's Tibetan Tales, p. 344, there is a story like that in The Jataka, the animals being an old cat that pretended to be doing penance, and five hundred mice; the cat seized the last mouse as they returned to their hole. The mouse chief exposed its false penance.

In Cinq Cents Contes et Apologues, vol. ii, p. 414, the same story is given, the animals that were eaten being rats. In vol. iii, p. 139, a heron suggested that it and other birds should live together; during their absence it ate their eggs and young ones. They noticed this, and scolded and left it.

Page 358. In Folklore of the Santal Parganas, p. 23, the last incident regarding the boy and the leopard occurs with little variation.

In Campbell's Santal Folk Tales, p. 42, the daily fights of a tiger and lizard are described, the latter being victorious each time. When the tiger was carrying off a man whom it intended to eat it was frightened away by being told that he had the lizard with him.

Page 363. The jackal's instruction to the lion to eat while seated is in accordance with the rules given in the Maha Bharata (Anusasana Parva).

Page 366. There is a variant in the Sierra Leone district, given in Cunnie Rabbit, etc., p. 265. The surviving wife of two ill-treated the other's daughter, and sent her to get the devil to wash their rice stick. She behaved civilly to some hoe handles tied in a bundle which spoke to her, and to a one-eyed person,--(both being forms assumed by the demon),--and removed insects from the devil's head; he washed the rice stick for her, and told her to take four eggs from his house. She selected small ones, threw them down, one after another, on her way home, as he told her, and received houses, servants, soldiers, wealth, goods, and jewellery. She also, as instructed by him, pounded rice on her dead mother's grave, and sang, calling her back to life. When the other woman's daughter was sent she behaved rudely to all, and selected four large eggs, out of which came bees that stung her, snakes that threatened her, men who flogged her, and fire which burned up her house, her mother, and herself.

Page 368. In last line of text, for tika read tika.

Page 377. In Cinq Cents Contes et Apologues, vol. iii, p. 250, a man was told when buying a demon (Pisaca) that he might be killed by him if he did not provide continual work for him. He did the work of ten men, and was employed for some years, his master becoming rich in consequence. One day when he forgot to provide work for the demon the latter put his master's son in a pot and cooked him.

Page 379. After the first note, add, See also the Katha Sarit Sagara, vol. ii, pp. 242, 258.

Page 381. In Folklore of the Santal Parganas, p. 341, there is the story of the jackal who escaped from the crocodile; when he said it must be a fool to seize a root instead of his leg it released him.

In The Indian Antiquary, vol. iii, p. 10, in a Bengal story by Mr. G. H. Damant, the crocodile seized the jackal's leg, and let go on being told it was a stick for measuring the height of the water. It then waited in the jackal's house. He noticed this, and addressed the house, "O house! O house of earth! What have you to say?" The crocodile grunted in reply, and the jackal ran off.

In Folk-Tales from Tibet, p. 145, a tortoise [turtle] wishing to punish a monkey, hid in the cave they both occupied. The monkey, suspecting it, called out "O great cave! O great cave!" When he repeated it and remarked on the absence of the usual echo, the tortoise repeated the words, and the monkey escaped.

In Old Hendrik's Tales, p. 107, there is a Hottentot variant. The wolf, in order to settle some outstanding scores, got hid in the jackal's house during his absence; but the jackal, seeing his footprints, suspected this, and called out, "My ole house! My ole house!" When no reply came on his repeating it, he said he knew Ou' Wolf must be inside, or the house would say "Come in," as usual. On the wolf's repeating the words he laughed, and ordered it out.

Page 384, line 16. For burning read rubbing.

(I have been unable to examine the volumes of The Indian Antiquary after 1897.)