43
lion killed the bull Sanjívaka. When he was slain, Damanaka recovered his position of minister without a rival, and remained for a long time about the person of the king of beasts in perfect happiness.
Naraváhanadatta much enjoyed hearing from his prime minister Gomukha this wonderful story, which was full of statecraft, and characterized by consummate ability.
Note to Chapter 60. The fables of Pilpay.
Wilson in his collected works, (Vol. IV, p. 139) remarks that we have in the Kathá Sarit Ságara an earlier representative of the original collection of Indian fables, than even the Panchatantra, as it agrees better with the Kalilah and Dimnah than the Panchatantra does. The earliest Indian form of the Panchatantra appears to have been translated into Pehlevi in the time of the king of Persia, Khushru Naushirváns (between 531 and 572 A. D.); upon this the Arabic translation was based. It was edited by Silvestre de Sacy under the title, " Calila et Dimna ou Fables de Bidpai," and has been translated into German by Wolff, and into English by Knatchbull There are many recensions of the Arabic translation as of tho Panchatantra. (Benfey is of opinion that originally the latter work consisted of more than five sections.) The oldest translation of the Arabic version is the Greek one by Symeon Seth, which was made about 1080, A. D. (Benfey, Einleitung, p. 8, with note). The Latin translation of Possinus was made from this. Perhaps the most important translation of all is the Hebrew translation of Rabbi Joel. It must have been made about 1250. It has never been edited, with the exception of a small fragment, and is practically represented by the Latin translation of John of Capua, made between 1263 and 1278. Benfey considers that the first German translation was made from a MS. of this. The oldest German translation has no date. The second appeared at Ulm in 1483. Another version, probably not based upon any of these, is a poetical paraphrase, the Alter Aesopus of Baldo, edited by Edéléstand du Méril in his Poesies inédites du Moyen Age. There is a Spanish translation from the Arabic, perhaps through an unknown Latin version, which appeared about 1251. A portion has been published by Rodriguez De Castro. Possibly Raimond's Latin translation was based partly on this, and partly on the Latin translation of the Hebrew by John of Capua.
The Arabic version was translated into Persian by Nasr Allah in the 12th century. Upon it is based the Anvár-i-Sohaili of Husain Vaiz, which was written three centuries later. It has been translated into English by East wick. (Hertford 1854). (The above note is summarized from Benfey's Einleitung). See also Rhys Davids' Buddhist Birth Stories, Introduction, pp. xciii and xciv. He says that the Arabic version was made from the Syriac.
