[Footnote 4: _Pantschatantrum sive Quinquepartitum_, edidit I. G. L. Kosegarten. Bonnæ, 1848. _Pantschatantra, Fünf Bücher indischer Fablen, aus dem Sanskrit übersetzt._ Von Th. Benfey. Leipzig, 1859. _Hitopadesa_, with interlinear translation, grammatical analysis, and English translation, in Max Müller’s Handbooks for the study of Sanskrit. London, 1864. _Hitopadesa, eine alte indische Fabelsammlung aus dem Sanskrit zum ersten Mal in das Deutsche übersetzt._ Von Max Müller. Leipzig, 1844.] [Footnote 5: _Pañcatantra_, v. 10.] [Footnote 6: _Hitopadeśa_, ed. Max Müller, p. 120; German translation, p. 159.] [Footnote 7: Note A, page 188.] [Footnote 8: _Hottentot Fables and Tales_, by Dr. W. H. I. Bleek, London, 1894, p. 19.] [Footnote 9: _Academy_, vol. v. p. 548.] [Footnote 10: _Die Märchen des Siddhi-kür_, or _Tales of an Enchanted Corpse_, translated from Kalmuk into German by B. Jülg, 1866. (This is based on the +Vetâlapañcaviṃśati+.) _Die Geschichte des Ardschi-Bordschi Chan_, translated from Mongolian by Dr. B. Jülg, 1868. (This is based on the +Siṃhâsanadvâtriṃśati+.) A Mongolian translation of the _Kalila and Dimnah_, is ascribed to Mélik Said Iftikhar eddin Mohammed ben Abou Nasr, who died A.D. 1280. See Barbier de Meynard, “Description de la Ville de Kazvin,” _Journal Asiatique_, 1857, p. 284; Lancereau, _Pantchatantra_, p. xxv.] [Footnote 11: Plato’s expression, “As I have put on the lion’s skin” (_Kratylos_, 411), seems to show that he knew the fable of an animal or a man having assumed the lion’s skin without the lion’s courage. The proverb ὄνος παρὰ Κυμαίους seems to be applied to men boasting before people who have no means of judging. It presupposes the story of a donkey appearing in a lion’s skin. A similar idea is expressed in a fable of the Pañcatantra (IV. 8) where a dyer, not being rich enough to feed his donkey, puts a tiger’s skin on him. In this disguise the donkey is allowed to roam through all the corn-fields without being molested, till one day he sees a female donkey, and begins to bray. Thereupon the owners of the field kill him. In the Hitopadeśa (III. 3) the same fable occurs, only that there it is the keeper of the field who on purpose disguises himself as a she-donkey, and when he hears the tiger bray, kills him. In the Chinese Avadânas, translated by Stanislas Julien (vol. ii. p. 59), the donkey takes a lion’s skin and frightens everybody, till he begins to bray, and is recognized as a donkey. In this case it is again quite clear that the Greeks did not borrow their fable and proverb from the Pañcatantra; but it is not so easy to determine positively whether the fable was carried from the Greeks to the East, or whether it arose independently in two places.]