Noders Brief Synopsis of "The Lion And The Crane":
As with most fairy tales, I think most speak of morals, ethics and/or values. This particular one I'd say, speaks of the poor moral value of being a "Rainy day friend
". Seems the lion believes the crane owes him
a favor for not eating him after the crane saves his life. Times don't change much do they? That's the moral for me personally.
a fairy tale from Indian Fairy Tales
THE LION AND THE CRANE
by Joseph Jacobs, 1890
The Bodhisatta was at one time born in the region of Himavanta as a
white crane; now Brahmadatta was at that time reigning in Benares. Now
it chanced that as a lion was eating meat a bone stuck in his throat.
The throat became swollen, he could not take food, his suffering was
terrible. The crane seeing him, as he was perched an a tree looking for
food, asked, "What ails thee, friend?" He told him why. "I could free
thee from that bone, friend, but dare not enter thy mouth for fear thou
mightest eat me." "Don't be afraid, friend, I'll not eat thee; only
save my life." "Very well," says he, and caused him to lie down on his
left side. But thinking to himself, "Who knows what this fellow will
do," he placed a small stick upright between his two jaws that he could
not close his mouth, and inserting his head inside his mouth struck one
end of the bone with his beak. Whereupon the bone dropped and fell out.
As soon as he had caused the bone to fall, he got out of the lion's
mouth, striking the stick with his beak so that it fell out, and then
settled on a branch. The lion gets well, and one day was eating a
buffalo he had killed. The crane, thinking "I will sound him," settled
an a branch just over him, and in conversation spoke this first verse:
"A service have we done thee
To the best of our ability,
King of the Beasts! Your Majesty!
What return shall we get from thee?"
In reply the Lion spoke the second verse:
"As I feed on blood,
And always hunt for prey,
'Tis much that thou art still alive
Having once been between my teeth."
Then in reply the crane said the two other verses:
"Ungrateful, doing no good,
Not doing as he would be done by,
In him there is no gratitude,
To serve him is useless.
"His friendship is not won
By the clearest good deed.
Better softly withdraw from him,
Neither envying nor abusing."
And having thus spoken the crane flew away.
And when the great Teacher, Gautama the Buddha, told this tale, he
used to add: "Now at that time the lion was Devadatta the Traitor, but
the white crane was I myself."
THE LION AND THE CRANE.
Source.--V. Fausboll, Five Jatakas; Copenhagen, 1861, pp.
35-8, text and translation of the Javasakuna Jataka. I have
ventured to English Prof. Fausboll's version, which was only intended as
a "crib" to the Pali. For the omitted Introduction, see supra.
Parallels.--I have given a rather full collection of parallels,
running to about a hundred numbers, in my Aesop, pp. 232-4. The
chief of these are: (i) for the East, the Midrashic version ("Lion and
Egyptian Partridge"), in the great Rabbinic commentary on Genesis
(Bereshith-rabba, c. 64); (2) in classical antiquity, Phaedrus,
i. 8 ("Wolf and Crane"), and Babrius, 94 ("Wolf and Heron"), and the
Greek proverb Suidas, ii. 248 ("Out of the Wolf's Mouth"); (3) in the
Middle Ages, the so-called Greek Aesop, ed. Halm, 276 _b_, really
prose versions of Babrius and "Romulus," or prose of Phaedrus, i. 8,
also the Romulus of Ademar (fl. 1030), 64; it occurs also on the Bayeux
Tapestry, in Marie de France, 7, and in Benedict of Oxford's Mishle
Shualim (Heb.), 8; (4) Stainhowel took it from the "Romulus" into
his German Aesop (1480), whence all the modern European Aesops are
Remarks.--I have selected The Wolf and the Crane as my
typical example in my "History of the Aesopic Fable," and can only give
here a rough summary of the results I there arrived at concerning the
fable, merely premising that these results are at present no more than
hypotheses. The similarity of the Jataka form with that familiar to us,
and derived by us in the last resort from Phaedrus, is so striking that
few will deny some historical relation between them. I conjecture that
the Fable originated in India, and came West by two different routes.
First, it came by oral tradition to Egypt, as one of the Libyan Fables
which the ancients themselves distinguished from the Aesopic Fables. It
was, however, included by Demetrius Phalereus, tyrant of Athens, and
founder of the Alexandrian library c. 300 B.C., in his Assemblies of
Aesopic Fables, which I have shown to be the source of Phaedrus'
Fables c. 30 A.D. Besides this, it came from Ceylon in the Fables of
Kybises --i.e., Kasyapa the Buddha --c. 50 A.D., was adapted into Hebrew,
and used for political purposes, by Rabbi Joshua ben Chananyah in a
harangue to the Jews c. 120 A.D., begging them to be patient while
within the jaws of Rome. The Hebrew form uses the lion, not the wolf,
as the ingrate, which enables us to decide on the Indian provenance
of the Midrashic version. It may be remarked that the use of the lion
in this and other Jatakas is indirectly a testimony to their great age,
as the lion has become rarer and rarer in India during historic times,
and is now confined to the Gir forest of Kathiawar, where only a dozen
specimens exist, and are strictly preserved.
The verses at the end are the earliest parts of the Jataka, being in
more archaic Pali than the rest: the story is told by the commentator
(c. 400 A.D.) to illustrate them. It is probable that they were brought
over on the first introduction of Buddhism into Ceylon, c. 241 B.C.
This would give them an age of over two thousand years, nearly three
hundred years earlier than Phaedrus, from whom comes our Wolf and
from Project Gutenberg (public domain)
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