This monograph by F. Max Muller is a classic study of East to West migration of folk stories. He sets it up with a detailed study of the fable known to us as the Milkmaid and the Spilt Milk. This is the same theme expressed by the proverb 'Do not count your chickens before they are hatched.' He traces this all the way back to the Panchatantra, complete with a detailed historical flowchart. Müller then gives a second example: the fable of Barlaam and Josaphat. Barlaam was a (possibly legendary) dark-ages saint. Müller demonstrates that this tale matches the narrative of the Birth Story of the Buddha, as found in the Lalita Vistara.

"Count not your chickens before they be hatched," is a well-known proverb in English, and most people, if asked what was its origin, would probably appeal to La Fontaine's delightful fable, La Laitière et le Pot au Lait. 1 We all know Perrette, lightly stepping along from her village to the town, carrying the milk-pail on her head, and in her day-dreams selling her milk for a good sum, then buying a hundred eggs, then selling the chickens, then buying a pig, fattening it, selling it again, and buying a cow with a calf. The calf frolics about, and kicks up his legs-so does Perrette, and, alas! the pail falls down, the milk is spilt, her riches gone, and she only hopes when she comes home that she may escape a flogging from her husband. Did La Fontaine invent this fable? or did he merely follow the example of Sokrates, who, as we know from the Phædon, 2 occupied himself in prison, during the last days of his life, with turning into verse some of the fables, or, as he calls them, the myths of Aesop.

Beautiful illustrations and poetic text tell the migration stories of six different creatures: monarch butterflies, desert locusts, gray whales, American silver eels, Caribou, and Arctic terns.

This book coins the term ‘imperial beast fable’ to explore modern forms of human-animal relationships and their origins in the British Empire. Taking as a starting point the long nineteenth-century fascination with non-European beast fables, it examines literary reworkings of these fables, such as Rudyard Kipling’s Jungle Books, in relation to the global politics of race, language, and species. The imperial beast fable figures variably as a key site where the nature and origins of mankind are hotly debated; an emerging space of conservation in which humans enclose animals to manage and control them; a cage in which an animal narrator talks to change its human jailors; and a vision of animal cosmopolitanism, in which a close kinship between humans and other animals is dreamt of. Written at the intersection of animal studies and postcolonial studies, this book proposes that the beast fable embodies the ideologies and values of the British Empire, while also covertly critiquing them. It therefore finds in the beast fable the possibility that the multitudinous animals it gives voice to might challenge the imperial networks which threaten their existence, both in the nineteenth century and today.

Despite originating more than two-and-a-half thousand years ago, Aesop's Fables are still passed on from parent to child, and are embedded in our collective consciousness. The morals we have learned from these tales continue to inform our judgements, but have the stories also informed how we regard their animal protagonists? If so, is there any truth behind the stereotypes? Are wolves deceptive villains? Are crows insightful geniuses? And could a tortoise really beat a hare in a race? In Aesop's Animals, zoologist Jo Wimpenny turns a critical eye to the fables to discover whether there is any scientific truth to Aesop's portrayal of the animal kingdom. She brings the tales into the twenty-first century, introducing the latest findings on some of the most fascinating branches of ethological research – the study of why animals do the things they do. In each chapter she interrogates a classic fable and a different topic – future planning, tool use, self-recognition, cooperation and deception – concluding with a verdict on the veracity of each fable's portrayal from a scientific perspective. By sifting fact from fiction in one of the most beloved texts of our culture, Aesop's Animals explores and challenges our preconceived notions about animals, the way they behave, and the roles we both play in our shared world.

This is Volume IX of sixteen in a series on Buddhism. Originally published in 1880, this study offers the first part of the oldest collection of folk-lore, the Jataka Tales. Translated from Pali.

Max Müller is often referred to as the 'father of Religious Studies', having himself coined the term 'science of religion' (or religionswissenschaft) in 1873. It was he who encouraged the comparative study of myth and ritual, and it was he who introduced the oft-quoted dictum: 'He who knows one [religion], knows none'. Though a German-born and German-educated philologist, he spent the greater part of his career at Oxford, becoming one of the most famous of the Victorian arm-chair scholars. Müller wrote extensively on Indian philosophy and Vedic religion, translated major sections of the Vedas, the Upanisads, and all of the Dhammapada, yet never visited India. To be sure, his work bears the stamp of late Nineteenth-Century sensibilities, but as artifacts of Victorian era scholarship, Müller's essays are helpful in reconstructing and comprehending the intellectual concerns of this highly enlightened though highly imperialistic age.