I have now followed the Western history of the Buddhist Book of Birth Stories along two channels only. Space would fail me, and the reader’s patience perhaps too, if I attempted to do more. But I may mention that the inquiry is not by any means exhausted. A learned Italian has proved that a good many of the stories of the hero known throughout Europe as Sinbad the Sailor are derived from the same inexhaustible treasury of stories witty and wise;[52] and a similar remark applies also to other well-known Tales included in the Arabian Nights.[53] La Fontaine, whose charming versions of the Fables are so deservedly admired, openly acknowledges his indebtedness to the French versions of Kalilah and Dimnah; and Professor Benfey and others have traced the same stories, or ideas drawn from them, to Poggio, Boccaccio, Gower, Chaucer, Spenser, and many other later writers. Thus, for instance, the three caskets and the pound of flesh in ‘The Merchant of Venice,’ and the precious jewel which in ‘As You Like It’ the venomous toad wears in his head,[54] are derived from the Buddhist tales. In a similar way it has been shown that tales current among the Hungarians and the numerous peoples of Slavonic race have been derived from Buddhist sources, through translations made by or for the Huns, who penetrated in the time of Genghis Khān into the East of Europe.[55] And finally yet other Indian tales, not included in the Kalilag and Damnag literature, have been brought into the opposite corner of Europe, by the Arabs of Spain.[56] There is only one other point on which a few words should be said. I have purposely chosen as specimens one Buddhist Birth Story similar to the Judgment of Solomon; two which are found also in Babrius; and one which is found also in Phædrus. How are these similarities, on which the later history of Indian Fables throws no light, to be explained?