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 had, by the advice of the Baba Yaga, gone to the seashore and watched until twelve spoonbills alighted, and, turning into maidens, had unrobed for the purpose of bathing. Then he had stolen the eldest maiden's shift, to restore it only on her promise to aid him against her father, the Water King. She redeems the pledge by performing for him the usual tasks, the last of which is to choose the same bride thrice among the king's twelve daughters. The first time she secretly agrees with him that she will wave her handkerchief; the second time she is to be arranging her dress; and the third time he will see a fly above her head.

Here we are led to the third means of recognition. The incident of help rendered by one or more of the lower animals to man is a favourite one in folk-tales; and it has furnished a large portion of the argumentative stock-in-trade of those scholars who contend for their Indian origin. We are assured that every tale which contains this incident must be referred to a Buddhist source, or at least has been subjected to Buddhist influence. This theory is supported by reference to the doctrine of love for all living creatures which Buddha is said to have promulgated. The command to overcome hatred by love, the precepts of self-sacrifice and devotion to others' good were not limited in the Buddha's discourses, if those discourses be correctly reported, to our conduct towards our fellow-men: they included all creation. And they were enforced by parables which represented good as done in turn to men by all sorts of creatures, even the wildest and the most savage. Stories of grateful beasts, of the type familiar to us in Androcles and the Lion, became favourites among the disciples of the Light of Asia. Scholars, therefore, have told us that wherever a grateful beast thrusts his muzzle into the story, that story must have come from India, and must have come since the rise of Buddhism. Nay, they go