" No husband, no lover, no clothes, lady, whither away ? "

Thus, in the Indian version the loss of the meat is a
deliberate plan of the god Indra to read a lesson to the faith-
less wife. In all the earlier versions the dog is swimming
in the stream. The passage across the bridge we get from
Marie de France or her original.
IV.— LION'S SHARE (Ro. i. 6).
Phaedrus, i. 5. The companions of the Lion in Phaedrus
are a Cow, a Goat, and a Sheep. This seems to point to
some mistranslation from an Indian original, though none
such has been discovered. The medieval versions of Marie
de France and Benedict of Oxford (Hebrew) have another
version in which the Lion's partners are carnivorous, as is
appropriate. Our expression, " Lion's share," comes from
this fable, on which a special monograph has been written
by C. Gorski, 1888 (Dissertation).
V.— THE WOLF AND CRANE (Ro. i. 8).
Phaedrus, i. 8. Certainly Indian. Occurring as the
Javasakuna Jataka, in which Buddha tells the story of a Lion
and a Crane to illustrate the ingratitude of the wicked.
The Jataka concludes : " The master, having given the
lesson, summed up the Jataka thus : At that time the Lion
was Devadatta [the Buddhist Judas], and the Crane was I
myself." This is a striking example how the Indian doc-
trine of the transmigration of souls could be utilised to



NOTES 201

connect a great moral teacher with the history of the fable.
In the same way Buddha is represented as knowing the
Wolf and Lamb fable, because he had been the Kid of the
original.
