[12] There is an old story of a Fellow of Magdalen College, Oxford, who inherited a family living. He went in great trouble to Dr. Routh, the Head of his College, saying that he doubted whether he could hold, at the same time, the Living and the Fellowship. “You can hold anything,” was the reply, “if you can only hold your tongue.” And he held _all three_. [13] In the Vinīla Jātaka (No. 160) they similarly carry a crow to the Himālaya mountains. [14] _Pañca Tantra_, vol. i. p. 13, where Professor Benfey (i. 239-241) traces also the later versions in different languages. He mentions _Wolff’s_ German translation of the Kalilah and Dimnah, vol. i. p. 91; _Knatchbull’s_ English version, p. 146; _Simeon Seth’s_ Greek version, p. 28; _John of Capua’s_ Directorium Humanæ Vitæ, D. 5 b.; the German translation of this last (Ulm, 1483), F. viii. 6; the Spanish translation, xix a.; _Firenzuola_, 65; _Doni_, 93; _Anvār i Suhaili_, p. 159; _Le Livre des Lumières_ (1664, 8vo.), 124; _Le Cabinet des Fées_, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de Lokman, ii. 112; _La Fontaine_, x. 3, where the ducks fly to America (!); and _Bickell’s_ ‘Kalilag und Dimnag,’ p. 24. In India it is found in _Somadeva_, and in the _Hitopadesa_, iv. 2 (Max Müller, p. 125). See also _Julien_, i. 71. [15] This version is found in _Babrius_ (Lewis, i. 122); _Phædrus_, ii. 7 and vii. 14 (Orelli, 55, 128); and in the Æsopæan collections (Fur. 193; Coriæ, 61) and in _Abstemius_, 108. [16] Dubois, p. 109. [17] See La Fontaine, Book i. No. 2, and the current collections of Æsop’s Fables (_e.g._ James’s edition, p. 136). It should be added that the Jambu-khādaka-saŋyutta in the Saŋyutta Nikāya has nothing to do with our fable. The Jambu-eater of that story is an ascetic, who lives on Jambus, and is converted by a discussion on Nirvāna. [18] The Siŋhalese text will be found in the ‘_Sidat Saŋgarāwa_,’ p. clxxvii. [19] Literally ‘the great medicine.’ The Bodisat of that time received this name because he was born with a powerful drug in his hand,--an omen of the cleverness in device by which, when he grew up, he delivered people from their misfortunes. Compare my ‘Buddhism,’ p. 187. [20] The Yakshas, products of witchcraft and cannibalism, are beings of magical power, who feed on human flesh. The male Yaksha occupies in Buddhist stories a position similar to that of the wicked genius in the Arabian Nights; the female Yakshiṇī, who occurs more frequently, usually plays the part of siren.