"Strenuitas antiqua manet, nec terga colorem Amisêre suum, forma est diversa priori; Quæ, quia mendaci parientem juverat ore, Ore parit."
The popular superstition which makes the weasel bring forth its young by its mouth, probably had its origin in this fable. From the mouth intemperate words are brought forth. Simonides, in Stobeus, quoted already by Aldrovandi,[83] compares wicked women to weasels. The moon that changes the chattering Galanthis into a weasel appears to be the same as the white moon itself transformed into a white weasel, the moon that explores the nocturnal heaven and discovers all its secrets.
Ants, mice, moles (like serpents), love, on the contrary, to stay hidden, and to keep their secrets concealed. The ichneumon, the weasel, and the cat generally come out of their hiding-places, and chase away whoever is concealed, carrying away from the hiding-places whatever they can. They are both themselves thieves, and hunt other thieves.
It is easy now to pass from the Latin _mustela_ to the Sanskṛit cat _mûshakârâtis_, or _mûshikântakṛit_.
In the _Pańćatantram_, the cat Butter-ears (dadhikarṇas), or he of the white ears, who feigns to repent of his crimes, is called upon to act as judge in a dispute pending between the sparrow, kapińǵalas and the hare Quick-walker (sîghragas), who had taken up his quarters in the dwelling of the absent sparrow. Butter-ears solves the question by feigning deafness, and requesting the two disputants to come nearer, to confide their arguments in his ears; the hare and the sparrow rely on his good faith, and approach, when the cat clutches and devours them both. In the _Hitopadeças_,[84] we have, instead of the sparrow, the vulture ćaradgavas, which meets with its death in consequence of having shown hospitality to the cat, "of which it knew neither the disposition nor the strength" (aǵńâtakulaçîlasya). In the _Tuti-Name_,[85] we have, instead of the cat, the lynx,[86] that wishes to possess itself of the lion's house, which is guarded by the monkey; it terrifies the lion, and drives it to flight. In the _Anvari-Suhaili_,[87] instead of the cat or lynx, we find represented the leopard. In the _Mahâbhâratam_,[88] we find again the fable of the penitent cat. The cat, by the austerity which it practises on the banks of the Ganges, inspires confidence in the birds, which gather round it to do it honour. After some time, the mice imitate the example of the birds, and put themselves under the cat's protection, that it may defend them. The cat makes its meals upon them every day, by inducing one or two to accompany it to the river, and fattens exceedingly fast, whilst the mice diminish every day. Then a wise mouse determines to follow the cat one day when it goes to the river; the cat eats both the mouse that accompanies it and the spy. Upon this the mice discover the trick, and evacuate altogether the post of danger. The penitent cat is already proverbial in the _Code of Manus_.[89] In the _Reineke Fuchs_ of Goethe,[90] the cat goes to steal in the priest's house, by the wicked advice of the fox, when every one falls upon him--