Indian Fairy Tales

Joseph Jacobs

• Editorial: Jazzybee Verlag
• Año: 2012
• ISBN:
  9783849622329
• Categoría: Teologia e religione
• Categoría: Buddismo

The book contains 29 fairy tales from the Jatakas, or birth stories of Buddha, the fables of Bidpai and from other Sanskrit sources. The stories are humorous and imaginative and preserve the best nursery elements of Hindu folk-tales.Contents: Joseph Jacobs - Biography And Bibliography PrefaceThe Lion And The CraneHow The Raja's Son Won The Princess LabamThe LambikinPunchkinThe Broken PotThe Magic FiddleThe Cruel Crane OutwittedLoving LailiThe Tiger, The Brahman, And The JackalThe Soothsayer's SonHarisamanThe Charmed RingThe Talkative TortoiseA Lac Of Rupees For A Bit Of AdviceThe Gold-Giving SerpentThe Son Of Seven QueensA Lesson For KingsPride Goeth Before A FallRaja RasaluThe Ass In The Lion's SkinThe Farmer And The Money-LenderThe Boy Who Had A Moon On His Forehead And A Star On His ChinThe Prince And The FakirWhy The Fish LaughedThe Demon With The Matted HairThe Ivory City And Its Fairy PrincessHow Sun, Moon, And Wind Went Out To DinnerHow The Wicked Sons Were DupedThe Pigeon And The Crow Notes And References I. The Lion And The Crane.Ii. Princess Labam.Iii. Lambikin.Iv. Punchkin.V. The Broken Pot.Vi. The Magic Fiddle.Vii. The Cruel Crane Outwitted.Viii. Loving LailiIx. The Tiger, The Brahman, And The Jackal.X. The Soothsayer's Son.Xi. Harisarman.Xii. The Charmed Ring.Xiii. The Talkative Tortoise.Xiv. Lac Of Rupees.Xv. The Gold-Giving Serpent.Xvi. The Son Of Seven Queens.Xvii. A Lesson For Kings.Xviii. Pride Goeth Before A Fall.Xix. Raja Rasalu.Xx. The Ass In The Lion's Skin.Xxi. The Farmer And The Money-Lender.Xxii. The Boy With Moon On Forehead.Xxiii. The Prince And The Fakir.Xxiv. Why The Fish Laughed.Xxv. The Demon With The Matted Hair.Xxvi. The Ivory Palace.Xxvii. Sun, Moon, And Wind.Xxviii. How Wicked Sons Were Duped.Xxix.

Indian Fairy Tales

Joseph Jacobs

Contents:

Joseph Jacobs – Biography And Bibliography

Indian Fairy Tales

Preface

The Lion And The Crane

How The Raja's Son Won The Princess Labam

The Lambikin

Punchkin

The Broken Pot

The Magic Fiddle

The Cruel Crane Outwitted

Loving Laili

The Tiger, The Brahman, And The Jackal

The Soothsayer's Son

Harisaman

The Charmed Ring

The Talkative Tortoise

A Lac Of Rupees For A Bit Of Advice

The Gold-Giving Serpent

The Son Of Seven Queens

A Lesson For Kings

Pride Goeth Before A Fall

Raja Rasalu

The Ass In The Lion's Skin

The Farmer And The Money-Lender

The Boy Who Had A Moon On His Forehead And A Star On His Chin

The Prince And The Fakir

Why The Fish Laughed

The Demon With The Matted Hair

The Ivory City And Its Fairy Princess

How Sun, Moon, And Wind Went Out To Dinner

How The Wicked Sons Were Duped

The Pigeon And The Crow

Notes And References

I. The Lion And The Crane.

Ii. Princess Labam.

Iii. Lambikin.

Iv. Punchkin.

V. The Broken Pot.

Vi. The Magic Fiddle.

Vii. The Cruel Crane Outwitted.

Viii. Loving Laili

Ix. The Tiger, The Brahman, And The Jackal.

X. The Soothsayer's Son.

Xi. Harisarman.

Xii. The Charmed Ring.

Xiii. The Talkative Tortoise.

Xiv. Lac Of Rupees.

Xv. The Gold-Giving Serpent.

Xvi. The Son Of Seven Queens.

Xvii. A Lesson For Kings.

Xviii. Pride Goeth Before A Fall.

Xix. Raja Rasalu.

Xx. The Ass In The Lion's Skin.

Xxi. The Farmer And The Money-Lender.

Xxii. The Boy With Moon On Forehead.

Xxiii. The Prince And The Fakir.

Xxiv. Why The Fish Laughed.

Xxv. The Demon With The Matted Hair.

Xxvi. The Ivory Palace.

Xxvii. Sun, Moon, And Wind.

Xxviii. How Wicked Sons Were Duped.

Xxix. The Pigeon And The Crow.

Indian Fairy Tales, J. Jacobs

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Germany

ISBN: 9783849622084

www.jazzybee-verlag.de

[email protected]

JOSEPH JACOBS – BIOGRAPHY AND BIBLIOGRAPHY

Historian, born Sydney, Australia, 29 August 1854; died Yonkers, N. Y., 30 January 1916. He received his primary schooling in Sydney, and took his degree at St. Johns' College, in Cambridge, England, in 1876. His interests were in literature and anthropology, and he continued to write general literary criticism and anthropological studies throughout his life. But the publication of George Eliot's 'Daniel Deronda' in 1876 developed a strong Jewish direction to Jacobs' work. With a critical essay, "Mordecai," published in Macmillan's Magazine in June, 1877, Jacobs made his first appearance in the press.

The following year Jacobs spent in Berlin, studying Jewish literature and bibliography with Moritz Steinschneider and Jewish philosophy and ethnology with Moritz Lazarus. On his return to England he studied anthropology with Sir Francis Galton. From 1878 to 1884 Jacobs was secretary of the Society of Hebrew Literature, and spoke out with authority and forthrightness on Jewish affairs. A series of articles by him in the London Times about the Russian pogroms of 1881 led to the formation of the Russo-Jewish Committee, of which Jacobs became secretary. During his incumbency, which lasted until 1900, the Committee directed the efforts for the amelioration of the condition of Russian Jewry. During this period Jacobs published The Jewish Question (1885); Jewish Statistics. Social, Vital and Anthropometric (1891) and The Persecution of the Jews in Russia (1891).

With Lucien Wolf, Jacobs prepared the catalogue of the Anglo-Jewish Historical Exhibition held in conjunction with Queen Victoria's Jubilee in 1887. This, and the preparation of related studies, led finally to the writing of his The Jews of Angevin England (1893), a source book of enormous value for the study of Jewish history in the pre-Expulsion period. In the meantime, by arrangement with F. D. Mocatta, Jacobs had gone to Spain (1888) for research into the archives there for material relating to Jewish life in Spain before the expulsion.

In 1896 Jacobs began the publication of the Jewish Year Book, and was its editor until 1899. From 1898 to 1899 he was also president of the Jewish Historical Society of England, which he had helped to found and to whose publications he contributed some of his most valuable research studies. When preparations for the publication of the Jewish Encyclopedia were gotten under way in 1900, Jacobs was called to the United States to act as revising editor and as head of the departments of anthropology and Anglo-Judaica. The transfer of his residence to the United States brought also a transfer of Jacobs" varied activities in Jewish life to the new world. In 1906 he became professor of English literature and rhetoric at the Jewish Theological Seminary of America, in New York city, retaining the post until 1913. Jacobs retained until his death the editorship of the American Hebrew, which he had also assumed in 1906.

The published works of Jacobs, both in volume form and as contributions to academic and popular journals, provide a basic bibliography in the field of Jewish history, anthropology, folklore and literary criticism. In some instances his studies were not only rudimentary, but exhaustive. Nor was his activity in secular fields sacrificed to his specialization in Jewish subjects. Among his published works were included: English Fairy Tales (1890); Celtic Fairy Tales (1891); Indian Fairy Tales (1892); Literary Studies (1895); Sources of the History of the Jews in Spain (1895): Jewish Ideals (1896); Europa's Fairy Book (1915). Jacobs was also the translator and editor of many books relating to various phases of his multiple major interests.

INDIAN FAIRY TALES

PREFACE

From the extreme West of the Indo-European world, we go this year to the extreme East. From the soft rain and green turf of Gaeldom, we seek the garish sun and arid soil of the Hindoo. In the Land of Ire, the belief in fairies, gnomes, ogres and monsters is all but dead; in the Land of Ind it still flourishes in all the vigour of animism.

Soils and national characters differ; but fairy tales are the same in plot and incidents, if not in treatment. The majority of the tales in this volume have been known in the West in some form or other, and the problem arises how to account for their simultaneous existence in farthest West and East. Some—as Benfey in Germany, M. Cosquin in France, and Mr. Clouston in England—have declared that India is the Home of the Fairy Tale, and that all European fairy tales have been brought from thence by Crusaders, by Mongol missionaries, by Gipsies, by Jews, by traders, by travellers. The question is still before the courts, and one can only deal with it as an advocate. So far as my instructions go, I should be prepared, within certain limits, to hold a brief for India. So far as the children of Europe have their fairy stories in common, these—and they form more than a third of the whole —are derived from India. In particular, the majority of the Drolls or comic tales and jingles can be traced, without much difficulty, back to the Indian peninsula.

Certainly there is abundant evidence of the early transmission by literary means of a considerable number of drolls and folk-tales from India about the time of the Crusaders. The collections known in Europe by the titles of The Fables of Bidpai, The Seven Wise Masters, Gesia Romanorum, and Barlaam and Josaphat, were extremely popular during the Middle Ages, and their contents passed on the one hand into the Exempla of the monkish preachers, and on the other into the Novelle of Italy, thence, after many days, to contribute their quota to the Elizabe...