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 invented, and we must therefore assume that they are causally connected, and the existence of the variant in South Africa clinches the matter, and gives us a landing-stage between India and America. There can be little doubt that the Jataka of Prince Five Weapons came to Africa, possibly by Buddhist missionaries, spread among the negroes, and then took ship in the holds of slavers for the New World, where it is to be found in fuller form than any yet discovered in the home of its birth. I say Buddhist missionaries, because there is a certain amount of evidence that the negroes have Buddhistic symbols among them, and we can only explain the identification of Brer Rabbit with Prince Five Weapons, and so with Buddha himself, by supposing the change to have originated among Buddhists, where it would be quite natural. For one of the most celebrated metempsychoses of Buddha is that detailed in the Sasa Jātaka (Fausböll, No. 316, tr. R. Morris, Folk-Lore Journal, ii. 336), in which the Buddha, as a hare, performs a sublime piece of self-sacrifice, and as a reward is translated to the moon, where he can be seen to this day as "the hare in the moon." Every Buddhist is reminded of the virtue of self-sacrifice whenever the moon is full, and it is easy to understand how the Buddha became identified as the Hare or Rabbit. A striking confirmation of this, in connection with our immediate subject, is offered by Mr. Harris' sequel volume, Nights with Uncle Remus. Here there is a whole chapter (xxx.) on "Brer Rabbit and his famous Foot," and it is well known how the worship of Buddha's foot developed in later Buddhism. No wonder Brer Rabbit is so 'cute: he is nothing less than an incarnation of Buddha. Among the Karens of Burmah, where Buddhist influence is still active, the Hare holds exactly the same place in their folk-lore as Brer Rabbit among the negroes. The sixth chapter of Mr. Smeaton's book on them is devoted to "Fireside Stories," and is entirely taken up with adventures of the Hare, all of which can be paralled from Uncle Remus.

Curiously enough, the negro form of the five-fold attack—"fighting with five fists," Mr. Barr would call it—is probably nearer to the original legend than that preserved in the Jataka, though 2000 years older. For we may be sure that the thunderbolt of Knowledge did not exist in the original, but was introduced by some Buddhist Mr. Barlow, who, like Alice's Duchess, ended all his tales with: "And the moral of that is——" For no well-bred demon would have been taken in by so simple a "sell" as that indulged in by Prince Five-Weapons in our Jataka, and it is probable, therefore, that Uncle Remus preserves a reminiscence of the original Indian reading of the tale. On the other