[49] p. 160 of the part for the month of August of the authorized Μηναῖον of the Greek Church, published at Constantinople, 1843: “Toῖ ὁsίou Ἰωάσαφ, υἱοῦ Ἀβενὴρ τοῦ βασιλέως τῆς Ἰνδίας.” [50] For the information in the last three pages I am chiefly indebted to my father, the Rev. T. W. Davids, without whose generous aid I should not have attempted to touch this obscure and difficult question. [51] See, for instance, Billius, and the Italian Editor of 1734. [52] _Comparetti_, ‘Ricerche intorne al Libro di Sindibad,’ Milano 1869. Compare _Landsberger_, ‘Die Fabeln des Sophos,’ Posen, 1859. [53] See Benfey, Pantscha Tantra, vol i., Introduction, _passim_. [54] Act ii. scene 1. Professor Benfey, in his Pantscha Tantra, i. 213-220, has traced this idea far and wide. Dr. Dennys, in his ‘Folklore of China,’ gives the Chinese Buddhist version of it. [55] See Benfey’s Introduction to Pañca Tantra, §§ 36, 39, 71, 92, 166, 186. Mr. Ralston’s forthcoming translation of Tibetan stories will throw further light on this, at present, rather obscure subject. [56] See, for example, the Fable translated below, pp. 275-278. [57] The legend of Sumedha’s self-abnegation (see below, pp. 11-13) is laid near Jelālabad; and Mr. William Simpson has discovered on the spot two bas-reliefs representing the principal incident in the legend. [58] No. xlv. p. 80 of Swan and Hooper’s popular edition, 1877; No. xlii. p. 167 of the critical edition published for the Early English Text Society in 1879 by S. J. H. Herrtage, who has added a valuable historical note at p. 477. [59] This adaptation of the Latin title is worthy of notice. It of course means ‘Deeds’; but as most of the stories are more or less humorous, the word _Gest_, now spelt _Jest_, acquired its present meaning. [60] Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16. [61] Thus, for instance, the MAṆI KAṆṬHA JĀTAKA (Fausböll, No. 253) is taken from a story which is in both the Pāli and the Chinese versions of the Vinaya Piṭaka (Oldenberg, p. xlvi); the TITTIRA JĀTAKA (Fausböll, No. 37, translated below) occurs almost word for word in the Culla Vagga (vi. 6, 3-5); the KHANDHAVATTA JĀTAKA (Fausböll, No. 203) is a slightly enlarged version of Culla Vagga, v. 6; the SUKHAVIHĀRI JĀTAKA (Fausböll, No. 10, translated below) is founded on a story in the Culla Vagga (vii. 1, 4-6); the MAHĀ-SUDASSANA JĀTAKA (Fausböll, No. 95) is derived from the Sutta of the same name in the Dīgha Nikāya (translated by me in ‘Sacred Books of the East,’ vol. ix.); the MAKHĀ DEVA JĀTAKA (Fausböll, No. 9, translated below) from the Sutta of the same name in the Majjhima Nikāya (No. 83); and the SAKUṆAGGHI JĀTAKA (Fausböll, No. 168), from a parable in the Satipaṭṭhāna Vagga of the Saŋyutta Nikāya. [62] See on this belief below, pp. 54-58, where the verses 259-269 are quotations from the Cariyā Piṭaka.