--- title: Demon With Matted Hair " 196, part 23 — Indian Fairy Tales · full text with trees · page 2 description: Demon With Matted Hair " 196, part 23, «Indian Fairy Tales» by Joseph Jacobs: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: "Come," he wrote back to the vizier's son, "and stay at the palace. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg7128/29/page/2/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Indian Fairy Tales](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/) / Demon With Matted Hair " 196, part 23 # Demon With Matted Hair " 196, part 23 · page 2 [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/) **2** - [101](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/101/) — I would not do as I was told, So now I'm plucked, as you behold." - [102](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/102/) — And the Pigeon rejoined with a third verse: - [103](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/103/) — "You'll come to grief again, I know-- It is your nature to do so; If people make a dish of meat, 'Tis not for little birds to eat." - [104](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/104/) — Then the Pigeon flew away, saying: "I can't live with this creature any longer." - [105](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/105/) — And the Crow lay there groaning till he died. - [106](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/106/) — Notes and References - [107](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/107/) — The story literature of India is in a large measure the outcome of the moral revolution of the peninsula connected with the name of Gautama Buddha. - [108](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/108/) — As the influence of his life and doctrines grew, a tendency arose to connect all the popular stories of India round the great teacher. - [109](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/109/) — This could be easily effected owing to the wide spread of the belief in metempsychosis. - [110](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/110/) — All that was told of the sages of the past could be interpreted of the Buddha by representing them as pre-incarnations of him. - [111](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/111/) — Even with Fables, or beast-tales, this could be done, for the Hindoos were Darwinists long before Darwin, and regarded beasts as cousins of men and stages of development in the progress of the soul through the ages. - [112](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/112/) — Thus, by identifying the Buddha with the heroes of all folk-tales and the chief characters in the beast-drolls, the Buddhists were enabled to incorporate the whole of the story-store of Hindostan in their sacred books, and enlist on their side the tale-telling instincts of men. - [113](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/113/) — In making Buddha the centre figure of the popular literature of India, his followers also invented the Frame as a method of literary art. - [114](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/114/) — The idea of connecting a number of disconnected stories familiar to us from \_The Arabian Nights\_, Boccaccio's \_Decamerone\_, Chaucer's \_Canterbury Tales\_, or even \_Pickwick\_, is directly traceable to the plan of making Buddha the central figure of India folk-literature. - [115](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/115/) — Curiously enough, the earliest instance of this in Buddhist literature was intended to be a Decameron, ten tales of Buddha's previous births, told of each of the ten Perfections. - [116](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/116/) — Asvagosha, the earlier Boccaccio, died when he had completed thirty-four of the Birth-Tales. - [117](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/117/) — But other collections were made, and at last a corpus of the JATAKAS, or Birth-Tales of the Buddha, was carried over to Ceylon, possibly as early as the first introduction of Buddhism, 241 B.C. - [118](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/118/) — There they have remained till the present day, and have at last been made accessible in a complete edition in the original Pali by Prof. - [119](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/119/) — Fausböll. - [120](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/120/) — These JATAKAS, as we now have them, are enshrined in a commentary on the \_gathas\_, or moral verses, written in Ceylon by one of Buddhaghosa's school in the fifth century A.D. - [121](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/121/) — They invariably begin with a "Story of the Present," an incident in Buddha's life which calls up to him a "Story of the Past," a folk-tale in which he had played a part during one of his former incarnations. - [122](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/122/) — Thus the fable of the Lion and the Crane, which opens the present collection, is introduced by a "Story of the Present" in the following words:-- - [123](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/123/) — "A service have we done thee" \[the opening words of the \_gatha\_ or moral verse\]. " - [124](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/124/) — This the Master told while living at Jetavana concerning Devadatta's treachery. - [125](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/125/) — Not only now, O Bhickkus, but in a former existence was Devadatta ungrateful. - [126](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/126/) — And having said this he told a tale." - [127](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/127/) — Then follows the tale as given above (pp. - [128](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/128/) — 1, 2), and the commentary concludes: "The Master, having given the lesson, summed up the Jataka thus: 'At that time, the Lion was Devadatta, and the Crane was I myself.'" - [129](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/129/) — Similarly, with each story of the past the Buddha identifies himself, or is mentioned as identical with, the virtuous hero of the folk-tale. - [130](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/130/) — These Jatakas are 550 in number, and have been reckoned to include some 2000 tales. - [131](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/131/) — Some of these had been translated by Mr. Rhys-Davids (\_Buddhist Birth Stories, I.\_, Trübner's Oriental Library, 1880), Prof. - [132](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/132/) — Fausböll (\_Five Jatakas\_, Copenhagen), and Dr. R. Morris (\_Folk-Lore Journal\_, vols. ii.-v.). - [133](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/133/) — A few exist sculptured on the earliest Buddhist Stupas. - [134](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/134/) — Thus several of the circular figure designs on the reliefs from Amaravati, now on the grand staircase of the British Museum, represent Jatakas, or previous births of the Buddha. - [135](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/135/) — Some of the Jatakas bear a remarkable resemblance to some of the most familiar FABLES OF ÆSOP. - [136](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/136/) — So close is the resemblance, indeed, that it is impossible not to surmise an historical relation between the two. - [137](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/137/) — What this relation is I have discussed at considerable length in the "History of the Æsopic Fable," which forms the introductory volume to my edition of Caxton's \_Esope\_ (London, D. Nutt, "Bibliothèque de Carabas," 1889). - [138](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/138/) — In this place I can only roughly summarise my results. - [139](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/139/) — I conjecture that a collection of fables existed in India before Buddha and independently of the Jatakas, and connected with the name of Kasyapa, who was afterwards made by the Buddhists into the latest of the twenty-seven pre-incarnations of the Buddha. - [140](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/140/) — This collection of the Fables of Kasyapa was brought to Europe with a deputation from the Cingalese King Chandra Muka Siwa (obiit 52 A.D.) to the Emperor Claudius about 50 A.D., and was done into Greek as the \[Greek: Logoi Lybikoi\] of "Kybises." - [141](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/141/) — These were utilised by Babrius (from whom the Greek Æsop is derived) and Avian, and so came into the European Æsop. - [142](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/142/) — I have discussed all those that are to be found in the Jatakas in the "History" before mentioned, i. pp. - [143](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/143/) — 54-72 (see Notes i. xv. xx.). - [144](https://md.mova.elamur.ai/free/en/corpora/tales/pg7128/29/144/) — In these Notes henceforth I refer to this "History" as my \_Æsop\_. 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