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?
As regards the cases of Babrius and Phædrus, it can only be said that the Greeks who travelled with Alexander to India may have taken the tales there, but they may equally well have brought them back. We only know that at the end of the fourth, and still more in the third century before Christ, there was constant travelling to and fro between the Greek dominions in the East and the adjoining parts of India, which were then Buddhist, and that the Birth Stories were already popular among the Buddhists in Afghanistan, where the Greeks remained for a long time. Indeed, the very region which became the seat of the Græco-Bactrian kings takes, in all the Northern versions of the Birth Stories, the place occupied by the country of Kāsi in the Pāli text, — so that the scene of the tales is laid in that district. And among the innumerable Buddhist remains still existing there, a large number are connected with the Birth Stories.[1] It is also in this very
- ↑ 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.
