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Rh ii., 413-16), to have told the nobles of England, after his return from captivity in the East, a similar apologue proving the innate ingratitude of man. This is derived from the Karma Jataka, which was possibly the ultimate source of the whole series of tales.

Amid all these hundred variants there is one common idea, that of the ingratitude of a rescued animal (crocodile, snake, tiger, etc.), which is thwarted by its being placed back in the situation from which it was rescued. In some cases the bystander who restores equilibrium is alone; in most instances there are three of them; the first two having suffered from man's ingratitude see no reason for interfering. This is the "common form" which I have adopted in my version. In India the sufferer from ingratitude is sometimes a tree (a mulberry tree, in Indian Fairy Tales), but the European versions prefer horses or dogs.

Now it is obvious that such an artificial apologue on man's ingratitude could not have been invented twice for that particular purpose; and thus the hundred different versions (to which Dr. Bolte could probably add another century) must all, in the last resort, have emanated from a single source. When and where that original was concocted is one of the most interesting problems of folk-tale diffusion; the moralizing tendency of the tale, the animistic note underlying it, all point to India, where we find it in the Bidpai literature before the Christian era and current among the folk at the present day. The case for Indian origin is strongest for drolls of this kind.

I may add that the ingratitude of the man towards the fox at the end is not so universal a tail piece to the story as the rest of it, and is ultimately derived from the Reynard cycle, in which I have also introduced it (see "Bruin and Reynard").

But it occurs in many of the variants and comes in so appropriately that I thought it desirable to add it also here.