ဇာတက-အဋ္ဌကထာ (ပဉ္စ)

SUDHABHOJANA-JATAKA^ " No huckster J," etc. This was a story told by the Master, while dwelliug at Jetavana, concerning a liberally minded Brother. He was said to be a man of gentle birth,- living at Savatthi, who after hearing the Law preached by the Master was converted and adopted the religious Hfe. Being perfected in the moral virtues and furnished with the dhuta precepts' and with a heart full of love for his fellow priests he thrice every day zealously ministered to the service of the Buddha, the Law, and the Assembly, and showed himself exemplary in con- 1 Beading ciram jivantu for naciram jlvantu, as in the previous story, p. 185, supra. ^ Compare vol. i. No. 78, IllUa-Jataka. '3 Hardy's Eastern Monaehism, p. 9, Jdt. in. 483. 13. duct and devoted to charity. Fulfilling the obligations of kindly civility i, whatever he received, so long as there were any recipients, he would give away till he was himself without food. And his liberality and charitable disposition were noised abroad in the Assembly of the Brethren. So one day the topic was started in the Hall of Truth, how that a certain Brother was so liberally minded and devoted to charity that if he received only sufficient drink to flU the hollow of the hand, free from all greed, he would give it to his fellow priests his will — being even as that of a Bodhisatta. The Master by his divine sense of hearing caught what they were saying, and issuing forth from his Perfumed Chamber drew nigh and asked what was the nature of their discussion. And when they answered, " It was so and so," he said, " This Brother of old. Brethren, was far from liberal, nay, so stingy that he would not give so much as a drop of oil on the tip of a blade of grass. So I converted and made him self-denying and by praising the fruits of charity I firmly established him in almsgiving so that on; receiving water just enough to fill the hollow of the hand he would say, 'I will not drink a drop without giving some away,' and he received a boon at my hands, and as a result of his almsgiving he became liberally minded and devoted to charity," and with these words he told a story of the past. Once upon a time when Brahmadatta was king of Benares there lived a wealthy householder possessed of eighty crores and the king conferred on him the oflSce of Treasurer. Being thus honoured by the king and highly esteemed by citizens and country folk alike, he was one day dwelling upon his worldly prosperity, and he thought, "This glory was not won by me by slothfulness and sinful acts in a former existence [383] but was attained by accomplishing deeds of virtue ; it behoves me to make my salvation sure in the future." So he sought the king's presence and addressed him thus, "In my house, sire, is treasure amounting to eighty crores accept it from me." : And when the king said, " I have no need of your riches ; I have abundant wealth henceforth take and do whatever : you like with it," he said, "Can I, sire, bestow my money in charity?" The king said, " Do as you please " and he had six alms-halls built, one at : each of the four city gates, one in the heart of the city and one at the door of his dwelling-house, and by a daily expenditure of six hundred thousand pieces of money he set on foot almsgiving on a grand scale, and so long as he lived he dispensed alms and instructed his sons, saying, " See that you do not break away from this tradition of mine, of giving alms,'' and at the close of his life he was reborn as Sakka. His son, in like manner giving iilms, was reborn as Oanda, Canda's son as Suriya, Suriya's son as Matali, Matali's son as Paficasikha. Now PaJicasikha's son, the sixth in descent, was the Treasurer named Maccharikosiya (the Millionaire Miser) and he still owned eighty crores. But he thought, " My forefathers were fools. They flung away the wealth that was so sorely scraped together, but I will guard my treasure. I will not give a penny to a soul." And he demolished and burned down the alms-hall and became a confirmed miser. So the beggars assembled at his gate and stretching forth their arms cried with a loud voice, " Lord High Treasurer, do not away with ' saraniya, see Senart's Mahavastu, vol. i. p. 599, Jat. n, 224. 8. the tradition of your forefathers, but give alms." On hearing this the people blamed him, saying, " Maccharikosiya has done away with the tradition of his family." Being ashamed he set a watch to prevent the beggars from standing at his gate, and being -thus left utterly destitute they never again set eyes upon his door. Thenceforth he continued to roll money together ', but he neither enjoyed it himself nor shared it with his wife and children. He lived on rice with its red powder, served with sour gruel, and wore coarse garments, being merely the filaments of roots and stalks of berries, shading his head with a parasol of leaves, and he rode upon a crazy old chariot, yoked to worn-out oxen. Thus all this wicked fellow's money [384] was as it were a cocoa-nut found by a dog^. Now one day when he was going to wait upon the king he thought he would take the sub-treasurer' with him, and at the moment when he reached his house he found the sub-treasurer seated in the midst of his wife and children, and eating some rice porridge prepared with powdered sugar to sweeten if and cooked with fresh ghee. On seeing Maccharikosiya he rose from his seat and said, " Come and sit on this couch, Lord High Treasurer, and have some rice porridge with me." When he saw the rice porridge, his mouth watered and he longed to partake of it, but the thought occurred to him, "If I should take some porridge, when the sub-treasurer comes to my house I shall have to make him some return of hospitality and in this way my money will be wasted. I will not eat it." Then on being pressed again and again he refused, saying, "I have already dined; I am sated." But while the sub-treasurer was enjoying his food, he sat looking on with his mouth watering, and when the meal was ended he repaired with him to the palace. On returning home he was overwhelmed with a craving for rice porridge, but thought, ", If I should say I wanted to eat rice porridge, a lot of people would also want to eat it and a quantity of husked rice and the like would be wasted. I will not say a word to a creature." So night and day he passed his time thinking of nothing but porridge, but from fear of spending his money he told no one and kept his craving to himself. But being unable to bear with it he gradually grew paler and paler, and so through fear of wasting his substance he spoke of his craving to no one, and by and bye becoming very weak he lay down, hugging his bed. Then his wife came to see him and stroking his back with her hand she inquired, "Is my lord ill?" "Ill yourself!" he cried, "I am quite well." "My ' samgharati, Jdt. ii. 413. 24, iv. 36. 16, and samghara, Jdt. v. 222. 16. ' Evidently a proverb to denote a useless possession. 3 anusetthi here clearly denotes some official subordinate to the Lord High Treasurer. See Pick's Die Sociale Gliederung im nordSstlichen Indien zu Buddha's Zeit, note on pp. 167, 168. * For madhura we should perhaps read madhu, honey, which occurs as one of the ingredients of the porridge on the next page of the text. lord,you have grown pale. Have you anything on your mind ? Is the king displeased or have you been treated with disrespect by your children ? Or have you conceived a -craving for something ? " " Yes, I have a craving." " Tell me what it is, my lord." " Can you keep a secret ] " " Yes, I will be silent about any cravings that ought to be kept secret." [385] But even so, through fear of wasting his substance he had not the courage to tell her, but being repeatedly pressed by her he said, " My dear, one day I saw the sub-treasurer eating rice porridge prepared with ghee, honey, and powdered sugar, and from that day I have had a craving to eat the same kind of porridge." "Poor wretch, are you so badly off? I wUl cook porridge enough for all the inhabitants of Benares." Then he felt just as if he had been struck on the head with a stick. Being angry with her he said, " I am well aware that you are very rich. If it comes from your family, you may cook and give rice porridge to the whole city." " Well then I -will make and cook enough for the dwellers in a single street." " What have you to do with them? Let them eat what belongs to them." " Then I will make enough for seven households taken at random here and there.'' "What are they to you ? " " Then I will cook it for the attendants in this house." " What are they to you? " " Well, then, I will cook for our kinsfolk only." "What are they to you?" "Then I will cook, my lord, for you ajid me." " And pray who are you It is not allowable in ? your case." " I will cook it for you only, my lord." " Pray do not cook it for me you cook it in the house, a lot of people will look for it. But : if just give me a measure of husked rice, a quartern of mUk, a pound ^ of sugar, a pot of honey and a cooking vessel, and going into the forest I will there cook and eat my porridge." She did so, and bidding a slave take it all he ordered him to go and stand in such and such a place.Then sending the slave forward, all alone he made himself a veil and in this disguise he went there and by the river side at the foot of a shrub he had an oven made and firewood and water brought to him and he said to the slave, " Go and stand in yonder road and, if you see anyone, make a sign to me, and when I call you come back to me. " Sending off the slave he made a fire and cooked his porridge. At that moment Sakka, king of heaven, contemplating the splendid city of the gods, ten thousand leagues in extent, [386] and the golden street sixty leagues long, and Vejayanta^ reared a thousand leagues high, and Sudhamma^ compassing five hundred leagues, and his throne of yellow marble, sixty leagues in extent, and his white umbrella with its golden wreath, five leagues in circumference, and his own person accompanied with a glorious array of ' oceTiara must be a weight or measure of capacity. Can it be akin to acchera (Marathi) a half-sher? 2 Saltka's palace. 3 Sakka's hall of justice. twenty-five millions of heavenly nymphs —contemplating, I say, all this glory of his he thought, " What can I have done to have attained to such honour as this?" And he saw in his mind's eye the almsgiving he had established when he was Lord High Treasurer at Benares, and then he thought, " Where are my descendants born ? " and considering the matter he said, " My son Cauda was born in an angel-form, and his son was Suriya." And marking the birth of all of them, "What," he cried, "has been the And on reflection he saw that the trafate of the son of Paiicasikha ? " dition of the race had been done away with, and the thought occurred to him, " This wicked fellow being niggardly neither enjoys his wealth himself nor gives aught to others : the tradition of the race has been destroyed by him. When he dies he will be reborn in hell. By admonishing him and by re-establishing my tradition I will show him how to be reborn in the city of the gods." So he summoned Cauda and the rest and saying, " Come, we will visit the haunts of men: the tradition of our family has been abolished by Maccharikosiya, the alms-halls have been burned down and he neither enjoys wealth himself nor gives aught to others, but now being desirous of eating porridge and thinking, If it is cooked in the ' house, the porridge will have to be given to someone else as well,' he has gone into the forest and is cooking it all alone. We will go and convert him and teach him the fruits of almsgiving. If however he were asked by all of us at once to give us some food, he would fall dead on the spot. I will go first and when I have asked him for porridge and have taken my seat, then do you come, one after another, disguised as brahmins, and beg of him." So saying he himself in the likeness of a brahmin approached him and cried, " Ho which is the road to Benares ? " Then Macchari- ! kosiya said, "Have you lost your wits? Do you not even know the way to Benares? Why are you coming this way ? Get you gone from hence." Sakka,'pretending not to hear wh-at he said, came close up to him, asking him what he said. [387] Then he bawled, " I say, you deaf old brahmin, why are you coming this way ? Go yonder.'' Then Sakka said, " Why do you bawl so loud ? Here I see smoke and a fire, and rice porridge is cooking. It must be some occasion for entertaining brahmins. I too when the brahmins are being fed will take somewhat. Why are you driving me away'? " " There is no entertainment of brahmins here. Be off with you.'' " Then why are you so angry ? When you eat your meal, I will take a little." He said, " I will not give you even a single lump of boiled rice. This scanty food is only just enough to keep me alive, and even this was got by begging. You go and look for your food elsewhere " and this he — said in reference to the fact of his having asked his wife for the rice and — he spoke this stanza 1 For nicchubhati see Pisohel's Grammatik der Praknt-Sprachen, p. 61, and Trenokner's Milinda^anho, p. 423. The participle chuddlia occurs, Jdt. v. 302. 4. No huckster I to buy or vend, No stores are mine to give or lend : This dole of rice 'twas hard to gain, 'Tis scarce enough to serve us twain. On hearing this Sakka said, " I too with honey-sweet voice will repeat a stanza for you ; hearken to me," and though he tried to stop him, saying, "I do not want to hear your stanza," Sakka repeated a couple of stanzas: From little one should little give, from moderate means likewise. From much give much of giving nought no question can arise. : This then I tell thee, Kosiya, give alms of that is thine : Eat not alone, no bliss is his that by himself shall dine. By charity thou mayst ascend the noble path divine. [388] On hearing his words he said, " This is a gracious saying of thine, brahmin ;when the porridge is cooked, thou shalt receive a little. Pray, take a seat."Sakka sat down on one side. When he was seated, Canda in like manner drew nigh and starting a conversation in the same way, though Maccharikosiya kept ti-ying to stop him, he spoke a couple of stanzas Vain is thy sacrifice and vain the craving of thy heart, Shouldst thou eat food and grudge to give thy guest some little part. This then I tell thee, Kosiya, give alms of that is thine, etc. On hearing his words, the miser very reluctantly said, " Well, sit down, and you shall have a little porridge." So he went and sat down near Sakka. Then Suriya in like manner drew nigh and starting a conversation in the same way, though the miser tried to stop him, he spoke a couple of stanzas Real thy sacrifice nor vain the craving of thy heart, Shouldst thou not eat thy food alone, but give thy guest a part. This then I tell thee, Kosiya, etc. On hearing his words the miser with great reluctance said, " Well, sit down, and you shall have a little." So Suriya went and sat by Canda. Then Matali in like manner drew nigh and starting a conversation, though the miser tried to stop him, spoke these stanzas : Who offers gifts to lake or flood of Gaya's stream that laves Or Timbaru or Dona shrine with rapid-flowing waves. Herein gains fruit of sacrifice and craving of his heart, If with a guest he shares his food nor aits and eats apart. This then I tell thee, Kosiya, etc. [389] On hearing his words also, overwhelmed as it were with a mountain peak, he reluctantly said, " Well, sit down, and you shall have a little."Matali came and sat by Suriya. Then Fancasikha in like manner drew nigh and starting a conversation, though the miser tried to stop him, spoke a couple of stanzas : Like fish that swallows greedily hook fastened to a line Is he who with a guest at hand all by himself shall dine. This then I tell thee, Kosiya, etc. Maccharikosiya on hearing this, with a painful effort and groaning aloud, said, "Well, sit down, and you shall have a little." So Faficasikha went and sat by Matali. And when these five brahmins had just taken their seats, the ])orridge was cooked. Then Kosiya taking it from the oven told the brahmins to bring their , leaves. Remaining seated as they were they stretched forth their hands and brought leaves of a creeper from the Himalayas. Kosiya on seeing them said, " I cannot give you any porridge in these large leaves of yours get some leaves of : the acacia and similar trees." They gathered such leaves and each one was as big as a warrior's shield. So he helped all of them to some porridge with a spoon. By the time he had helped the last of all, there was still plenty left in the pot. After serving the five brahmins he himself sat down, holding the pot. At that moment Pancasikha rose up and putting off his natural form was changed into a dog and came and stood in front of them and made water. Each of the brahmins covered up his porridge with a leaf. A drop of the dog's water fell on the back of Kosiya's hand. [390] The brahmins fetched water in their jars and mixing it with the porridge pretended to eat it. Kosiya said, " Give me too some water and after washing my hand I will take some food." "Fetch water for yourself," they said, " and wash your hand." " I gave you porridge give me ; a little water." "We do not make a business of exchanging alms'." " Well then guard this cooking pot and, after I have washed my hand, I will come back,'' and he descended to the river side. At that moment the dog filled the pot with urine. Kosiya on seeing him make water took a big stick and drew nigh, threatening him. The dog was now transformed into a spirited blood horse and, as it pursued him, it assumed various colours. Now it was black, now white, now gold-coloured, now dappled. At one time high, at another time low of stature. Thus in many different appearances it pursued Maccharikosiya, who frightened with the fear of death drew nigh to the brahmins, while they flew up and stood fixed in the air." On seeing their supernatural power he said : Ye noble brahmins, standing in mid air, Why does this hound of yours thus strangely wear A thousand varied forms, though one he be. And tell me truly, brahmins, who are ye? On hearing this, Sakka, the king of heaven, said : Canda and Suriya lo both are here. ! And Matali the heavenly charioteer, I Sakka am, chief god of Thirty-Three, And Pancasikha there is chasing thee. 1 Any arrangement for the exchange of alms was forbidden. Cf. Jataka n. notes on pp. 57 and 214, English version. And celebrating Paficasikha's fame Sakka spoke this stanza ; With tabour, drum, and tambourine they rouse him from his sleep, And as he waljes, glad music makes his heart with joy to leap. On hearing his words Kosiya asked, " By what acts do men attain to heavenly glory such as this?" "They that do not practise charity, evil doers and misers reach not the angel-world, but are reborn in hell." And by way of showing this Sakka said : [391] Whoe'er are miserly niggards born. Or priests and holy brahmins scorn, Their earthly frame now laid aside, In hell, dissolved by death, abide. And spe&king the following stanza, to show how those that are steadfast in righteousness attain to the angel-world, he said : Steadfast in right who heaven would win Give alms and keep themselves from sin. And, with their body laid aside By death's decay, in heaven abide. After these words Sakka said, "Kosiya, we have not come to you for the sake of the porridge, but from a feeling of pity and compassion for you are we come," and to make it clear to him he said : Thou, though to us in former births akin, A miser art, a man of wrath and sin; 'Tis for thy sake we have come down to earth. To avert from thee sin's doom in hell rebirth. Hearing this Kosiya thought, " They ifcell me they are my well-wishers ; plucking me out of hell they would fain establish me in heaven." And being highly pleased he said : In that ye thus admonish me, ye doubtless seek my good, I too will follow your advice, so far as understood. Henceforth I'll cease from stingy ways, from sinful deed abstain, [392] Give alms of all, nor e'en a cup, unshared', of water drain. Thus ever giving, Sakka, soon my wealth will minished be. Then will I orders take, and lusts of every kind^ will flee. Sakka after converting Maccharikosiya taught him the fruits of almsgiving and made him self-denying, and when by preaching the law he had established him in the five moral virtues, together with his attendant gods he returned to the angel-city. Maccharikosiya too went into the city of Benares and having asked the king's permission he bade them take and fill all the vessels they could lay hands on with his treasure and gave it to the beggars. And now he started from the Himavat upon the right-hand side and on a spot between the Ganges and a natural lake he built a hut of leaves and becoming an ascetic he lived on roots and wild berries. ' For datvd reading 'datva, i.e. adatvd. " yathodhika, each in its own place. Cf. Jdtaka in. 381. 22 and iv. 437. 17. J. V. U At that time Sakka There he dwelt a long time till he reached old age. had four daughters, Hope, Faith, Glory, and Honour, who taking with them many a heavenly scented garland came to lake Anotatta, to disport themselves in the water, and after amusing themselves there seated themselves on mount Manosila. Just at that moment Narada, a brahmin ascetic, went to the palace of the Thirty-Three to rest during the heat of the day and constructed a dwelling-place for the day in the bowers of Cittakuta in the Nanda grove. And holdiag in his hand the flower of the coral tree, to serve as a sunshade, he repaired to Golden Cave, the place where he dwelt on the top of Manosila. The nymphs on seeing this flower in his hand begged it from him. [393] The Master, to make the matter clear, said : In Gandhamadana's lordly height. These nymphs, great Sakka's care, delight To them a saint of world-wide fame With goodly bough in hand there came. This bough with flowers so pure and sweet Is deemed for gods and angels meet No demon, none of mortal birth Can claim this flower of priceless worth. Then Faith, Hope, Glory, Honour, those Four maids with skins like gold, arose. And, peerless 'midst all nymphs confessed, The brahmin Narada addressed, 'Give us, sage, this coral flower. is in thy power, If still to give As Sakka's self wS'll honour thee. And. thou in all things blest shalt be.' When Narada their prayer had heard. He straight a mighty quarrel stirred : ' I need it not whom ye allow ; To be your qu^en shall claim the bough.' [394] The four nymphs on hearing what he said spoke this stanza O Narada, supreme art thou. On whom thou wilt the boon bestow : Whom thou shalt with such gift invest, Amongst us shall be counted best. Narada, on hearing their words, addressing them said : Fair one', such counsel is not right; What brahmin strife would dare excite? Take to the lord of sprites your quest, If ye would know who's worst or best. Then the Master spoke this stanza With pride of beauty mad and rage Excited by the cunning sage, 1 sugatte. Though addressing the four, Narada singles out one nymph. Compare the analogous usage in the chorus of a Greek play. To Sakka, lord of sprites, they go, Who 'mongst them all is best to know. [395] As they stood asking this question, These nymphs so earnest in their quest Sakka with due respect addressed, Ye all in beauty equal are. Who thus with strife your peace would mar?' Being thus addressed by him they said : Narada, world-traversing, a sage of might. Truth-piercing, steadfast ever in the right. Thus spake to us on Gandhamadana's height 'To Sakka, lord of spirits, straightway go, - If who is first or last ye fain would know.' Hearing this Sakka thought, "If I shall say that one of these four daughters of mine is virtuous beyond the others, the rest will be angry. This is a case impossible for me to decide ; I will send them to Kosiya, the ascetic in the Himalayas : he shall decide the question for them." So he said, " I cannot decide your case. In the Himalayas is an ascetic called Kosiya: to him I will send a cup of my ambrosia. He eats nothing without sharing it with another, and in giving he shows discrimination by bestowing it upon the virtuous. Whichsoever of you shall receive food at his hand, she must be the best amongst you." And so saying he repeated this stanza The sage that dwells in yon vast wood Will not unshared touch any food Kosiya with judgment gifts confers. To whom- he gives, first place is hers. [396] So he summoned Matali and sent him to the ascetic, and in sending him he repeated the following stanza On Himavat slopes where Ganges glides Towards the south a saint resides Ambrosia, Matali, take to the saint. For food and drink he's waxing faint. Then the Master said ; At the god's behest went Matali, On a car with a thousand steeds rode he; Unseen he soon by the hermitage stood And offered the sage ambrosial food. Kosiya took it and even as he stood spoke a couple of stanzas A flame of sacrifice while I did raise^. The sun that drives away all gloom to praise, Sakka supreme o'er spirit-world that stands Who else?— ambrosia placed within my hands. ^ With udaggihutta compare udayudha, with uplifted weapon. White like a pearl was it, beyond compare, Fragrant and pure, and marvellously fair. Never before seen by these eyes of mine What god puts in my hands this food divine ? Then Matali said : [397] I come, mighty sage, by Sakka sent, In haste to bring thee heavenly nutriment This best of food, pray, eat without all fear. Thou seest here Matali, heaven's charioteer. By eating this twelve evil things are slain. Thirst, hunger, discontent, fatigue, and pain, Cold, heat, rage, enmity, strife, slander, sloth This heavenly essence eat thou, nothing loth. Hearing this Kosiya, to make it clear that he had taken a vow upon him, spoke this stanza : 'Twas wrong to eat alone I thought, so took a vow one day To touch no food, unless I gave some part of it away. To eat alone is ne'er approved by men of noble mind. Whoso with others does not share no happiness may find. And when Matali questioned him, saying, " Holy sir, what did you discover was wrong in eating without giving a portion to others that you took this vow upon you ? " he answered : All who commit adultery or womenkind do slay. Who holy men curse and revile or friendly souls betray. And misers, worst of all— that I may ne'er be ranked with such. Not e'en a drop of water I unshared will ever touch. [398] On men and women both alike my gifts shall ever flow. Sages will praise all such as shall their goods in alms bestow; All that are generous in this world and niggard ways eschew, Approved by all, will ever be esteemed good men and true. On hearing this Matali stood before him in a visible form. At that moment these four heavenly nymphs stood at the four points of the compass. Glory at the east, Hope at the south, Faith at the west. Honour at the north. The Master, to clear up the matter, said Four nymphs with golden forms so bright, Hope, Glory, Faith, and Honour hight, At Sakka's bidding earthward sent, To Kosiya's cell their footsteps bent. The maids with forms that glowed like flame To each of earth's four quarters came; 'Fore Matali {now god confest) The sage o'erjoyed one thus addressed, ' Who art thou, nymph, like morning star, lUuming Eastern skies afar? Thy form in robe' of gold arrayed Tell me thy name, heavenly maid.' [399] ' I Glory am, man's honoured friend, • The sinless soul prompt to defend: To claim this food, lo here am I ! With this my prayer, great sage, comply. I bliss confer on whom I will And all his heart's desire fulfil High priest, my name is Glory, know, On me thy heavenly food bestow.' On hearing this Kosiya said : Men may be skilful, virtuous, wise, .Excel in all their wits devise. Yet without thee they ne'er succeed; In this I blame thy evil deed. Another slothful, greedy, see. Low-born and ugly as may be: Blest by thy care and rich withal He makes one nobly borli his thrall. Thee then as false and dull, Glory, I recognise, Reckless in courting fools and laying low the wise No claim hast thou in sooth to seat or water-pot. Much less ambrosial food. Begone, I like thee not. [400] So did she straightway vanish from, sight. Then holding converse with Hope he said : Who art thou, maiden fair, with teeth so pure and white. With rings of burnished gold and spangled bracelets dight, In robe of watered sheen and wearing on thy head A sprig like ruddy flame by tufts of kusa fed ? Like a wild doe all but by hunter's arrow grazed. Thou lookst dull-eyed around as 'twere some creature dazed, softly-glancing maid, what comrade hast thou here. That through lone forest glade thou stray st without a fear? Then she spoke this stanza : No comrade have I here from Sakka's heavenly home ; Masakkasara called, angelic-born I come: To claim ambrosial food Hope now appears to thee; hearken, noble sage, and grant this boon to me. [401] On hearing this Kosiya said, " They tell me that whosoever pleases you, to him by accomplishing the fruition of hope you grant hope, and whosoever pleases you not, to him you grant it not. Success does not come to him through you in this case, but you bring about his destruction," and by way of illustration he said : ' vein, which oocurs also Jat. v. 402. 10, and 405. 2, is probably some part of dress. Compare sarhvelli, v. 306. 6, explained by the scholiast as kacclia. Cf. Cullavagga, X. 16, Vinaya Texts Translation, in. p. 348 (S. B. E.). Merchants through hope seek treasure far and wide, And taking ship on ocean's billows ride: There sometimes do they sink to rise no more, Or else escaping their lost wealth deplore. In hope their fields the farmers plough and till. Sow seeds and labour with their utmost skill; But should some plague, or drought afflict the soil No harvest will they reap for all their toil. Ease-loving men, led on by hope, take heart And for their lord's sake play a manly part, Oppressed by foes on every side they fall And fighting for their lord lose life and all. Grain-stores and wealth reuouncing for their kin. Through hope aspiring heavenly bliss to win, Long time harsh penances they undergo. And by bad ways attain to state of woe. Deceiver of mankind, thy suit is vain, Thy idle craving for this boon restrain. No claim hast thou to seat or water-pot: Much less to heavenly food. Begone, I like thee not. [402] She too on being rejected straightway vanished from sight. Then holding converse with Faith he spoke this stanza : Famed nymph in blaze of glory drest. Standing towards the ill-omened West, Thy form in robe of gold arrayed, Tell me thy name, illustrious maid. Then she repeated a stanza ; My name is Faith, man's honoured friend. The sinless soul prompt to defend To claim this food, lo here am I ! With this my prayer, great sage, comply. Then Kosiya said, " Those mortals that in believing the woi-ds of first one and then another do this or that, do that which they ought not to do more often than that which they ought to do, and verily it is all done through you," and he repeated these stanzas Through faith at times men freely alms dispense. Show self-control, restraint and abstinence: [403] At times again through thee from grace they fall, Slander and lie and cheat and steal withal. With wives, chaste, faithful, and of high degree, A man may circumspect and prudent be. May curb his passions well in such a case, Yet in some harlot his whole trust may place. Through thee, Faith, adultery is rife, Forsaking 1 good thou lead'st a sinful life. No claim hast thou to seat or water-pot Much less ambrosial food. Begone, I like thee not. ' rincati, Jataka v. 146. 19. She too straightway vanished from sight. But Kosiya holding converse with Honour, as she stood on the north side, repeated these two stanzas Like Dawn that gilds the skirts of hateful Night, So doth thy beauty burst upon my sight; [404] heavenly nymph in form so passing fair, Tell me thy name and who thou art declare. Like to a tender plant' whose roots are fed On soil o'er which devouring flames^ have spread. Its wealth of scarlet leaves by summer breezes shed. Why dost thou look at me with bashful air. Fain as it were to speak, yet standing silent there? Then she uttered this stanza Honour am I, man's cherished friend. Who aid to righteoiis mortals lend; Lo here am I this food to claim, Yet scarcely dare my wish to frame; To woman suing counts as shame. On hearing this the ascetic repeated two stanzas : No need for thee to beg and sue, Eeceive what is thy right and due: I grant the boon thou durst not crave, Accept the food thou fain wouldst have. [405] Deign, nymph, aU golden clad, I pray. To feast within my cell this day: First honouring thee with dainties rare, I too this heavenly food would share. Then follow some stanzas inspired by divine wisdom : Thus Honour, glorious nymph, at his behest In Kosiya's home was welcomed as a guest Fruits and perennial streams therein abound. And thronging saints are in its precincts found. Here flowering shrubs^ in a dense mass we see, The mango, piyal, bread-fruit, Judas-tree; Here sd,l and bright rose-apple deck the glade. There fig and banyan cast their holy shade. Here many a flower with fragrance scents the wind. Here peas and beans, panic and rice we find: Bananas everywhere rich clusters show. And bamboo reeds in thickest tangle grow. On the north side, hemmed in by smooth and level bank. And fed by purest streams, behold a sacred tank. There happy fish* in peace disport themselves at will. And 'midst abundant food enjoy to take their fiU. [406] There happy birds in peace enjoy abundant fare, Swans, herons, ospreys too, peacocks with plumage rare, Cuckoos and pheasants eke with ruddy geese are there. ' ipomoea. ' Virgil, Georgics i. 84. ' Many trees and plants only known by botanical names have been omitted. * The names of many fish, for the most part unknown, are omitted. Hither do lions, tigers, boars resort their thirst to slake. This bears, hyenas, wolves are wont their drinking-place to make. The bufifalo, rhinoceros and gayal too are here. With antelope, elk, herds of swine, and red and other deer, And cats with ears like to a hare's in numbers vast appear. The mountain slopes are gaily pranked with flowers of varied shade And echo to the song of birds that haunt each forest glade. Thus did the Blessed One sing the praises of Kosiya's hermitage. And now to show forth the manner of the goddess Honour's entrance therein he said : The fair one leaning on a branch, all clothed with foliage green. [407] Like lightning from a thunder-cloud straight flashed upon the scene. For her was set a dainty couch ', rich drapings at its head, All wrought of fragrant kusa grass, with deer-skin overspread. And thus to Honour, heavenly nymph, the holy hermit spake: 'For thy delight the couch is set; be pleased a seat to take.' The ascetic then pure water from the spring In freshly gathered leaves with haste did bring. And knowing what her inmost soul would crave The ambrosial food to her he gladly gave. As in her hands the welcome gift she pressed. The nymph thus overjoyed the saint addressed: 'Worship to me and victory thou hast given, Lo now once more I'll seek my native heaven.' ! The maid intoxicate with pride of fame, With Kosiya's blessing, back to Indra came, 'And see,' she cried, 'god of the thousand eyes, The amlDrosia's here to me award the prize.' Then Sakka and his host of angels paid Due honour to the peerless heavenly maid, And as she sat on her new seat enthroned, Her presence gods and men adoring owned. [408] While thus honouring her this thought occurred to Sakka, " What can be the reason why Kosiya refusing it to the others gave the ambrosia to this one alone ? " To ascertain the reason of this he againsent Matali. The Master, in making the matter clear, repeated this stanza So Sakka, lord of the Thirty-Three, Once more addressing Matali, Said, 'Go and bid the saint explain Why Honour should the ambrosia gain.' In obedience to his word Matali, mounting the car called Vejayanta", departed thither. 1 For koccha see Vinaya Texts, translated by Davids and Oldenberg, i. 34, and m. 165. 2 Sakka's chariot. Of. Jat. i. 202. 23, ii. 254. 13, iv. 355. 17, vi. 103. 6. Elsewhere it is the name of Snkka's palace, as in v. 386. 1. The Master, to explain the matter, said So Matali then launched a oar to voyage through the air, With fittings all to match itself, in splendour wondrous fair. Its pole of gold, gold well refined, and all its framework built With ornament elaborate and overlaid with gilt. Peacocks in gold depicted were in numbers not a few, Horses and cows and elephants, tigers and panthers too. Here antelopes and deer- are seen as if prepared for fight, Here wrought in precious stones are jays and other birds in flight. To it they yoked a thousand royal steeds of golden hue, Each strong as youthful elephant, a splendid sight to view; [409] Their breasts in golden network clad, with wreaths begarlanded, With loosened trace i, at a mere word, swift as the wind they sped. As Matali this lordly car ascended with a bound The firmament in all ten points re-echoed to the sound And as he journeyed through the air, he made the world to quake, And sky and sea and earth with all its rocks and woods did shake. Eight soon he gained the hermitage and wishing to declare Due reverence for the holy man he left one shoulder bare, And speaking to this brahmin sage, a wise and learned man. Well trained in holy lore, 'twas thus that Matali began Hear now, Kosiya, the words of Indra, heavenly king, As to what he is fain to learn, this message, lo! I bring, ' While Hope and Faith and Glory's claims thou wilt not recognise. Pray, why should Honour at thy hands alone receive the prize?' [410] On hearing his words the ascetic spoke this stanza : Glory to me, Matali, appears a "partial jade. While Faith, thou charioteer of gods, proves an inconstant maid, Hope ever a deceiver loves its promise to betray, Honour alone is stablished firm in holy virtue's way. And now in praise of her virtue he said : Maidens that still within their homes live, ever guarded well, Women now past their prime, and such as still with husbands dwell. In one and all should fleshly lust within their heart arise. At Honour's voice they check the thought and sinful passion dies. Where shafts and spears in battle's van are hurtling fast and free. And in the rout when comrades fall or turn them round and flee, At Honour's voice they check their flight e'en at the cost of life, ^And panic-stricken as they were once more renew the strife. Just as the shore will stem the rush of billows from the main. So Honour too will oft the course of wicked folk restrain. Then, Matali, to Indra quick return and make it clear. That saints throughout the whole wide world all Honour's name revere. ' asamgita, i.e. nUsanga, perhaps the Greek <reipa(p6pos, ^ The scholiast would take it thus : ' And rallying round tlieir rescued lord once more renew the strife.' [411] On hearing this Matali repeated this stanza : Who was it, Kosiya, that did suggest this view to thee, Was it great Indra, Brahma, or Pajapatii may he? This Honour, mighty sage, he sure, to Indra owes her birth, And in the angel-world she ranks foremost of all in worth. While he was still speaking, at that very instant Kosiya became subject to re-birth. Then Matali said to him, " Kosiya, thy aggregate of life" is passing from thee : thy practice of charity' is ended. What hast thou to do with the world of men? We will now go to the angel-world," and being minded to conduct him thither he spoke this stanza : Come now, saint, and straightway mount the car so dear to me, And let me lead thee to the heaven where reign the Thirty-Three. Indra is longing sore for thee, to Indra's self akin. To-day thy way to fellowship with Indra thou shalt win. While Matali was yet still speaking, Kosiya passing away came into existence in the ranks of the gods without the intervention of parents* and mounting up took his stand upon the celestial car. Then Matali conducted liim into the presence of Sakka. Sakka on seeing him was glad at heart and gave him his own daughter Honour to wife, as his chief consort, and conferred on him a boundless sovereignty. On perceiving the state of things the Master said, " It is the merit of some illustrious beings that is thus purified," and he repeated the final stanza : 'Tis thus the acts of holy men to happy issue lead. And evermore abides the fruit of meritorious deed. [412] Whoso beheld the ambrosial food to Honour that was given. Straight passed away to fellowship with Indra, lord of heaven. The Master here ended his discourse with these words, "Not now only, Brethren, but of old also I converted this niggardly fellow who was a confirmed miser," and so saying he identified the Birth thus "At that time ITppalavanna : was the nymph Honour, a Brother of lordly generosity was Kosiya, Ajiuruddha was Pancasikha, Ananda Matali, Kassapa Suriya, Moggallana Cauda, Sariputta Narada, and I myself was Sakka. 1 The same three gods occur in Jdt. vi. 568. Pajapati here is clearly distinct from Brahma. ^ Jataha I.-106, English version. ' With danadhamma compare deyyadhamma, the usual term in Buddhist inscriptions for a pious gift or votive offering. * opapdtika is a being who springs into existence without the intervention of parents and, as it were, uncaused and seeming to appear by chance, but really due to the karma of a being who has passed away elsewhere. Buddhist Suttas, p. 213 (S.B.E. XI.).

Kunala-jataka'. " This is the report and the fame thereof." This was a story told by the Master, while dwelling beside lake Kunala, concerning five hundred Brethren who were overwhelmed with discontent. Here follows the story in due order. The Sakiya and Koliya tribes had the river EohinI which flows between the cities of Kapilavatthu and Koliya confined by a single dam and by means of it cultivated their crops. In the month Jetthamflla^ when the crops began to flag and droop, the labourers from amongst the dwellers of both cities assembled together. Then the people of Koliya said, "Should this water be drawn off on both sides, it will not prove sufficient for both us and you. But our crops will thrive with a single watering give us then the water." The ; people of Kapilavatthu said, "When you have filled your garners with com, we shall hardly have the courage to come with ruddy gold, emeralds and copper coins, and with baskets and sacks in our hands, to hang about your doors. Our crops too will thrive with a single watering; give us the water." "We will not give it," they said. "Neither will we," said the others. As words thus ran high, one of them rose up and struck another a blow, and he in turn struck a third and thus it was that what with interchanging blows and spitefully touching on the origin of their princely families they increased the tumult. .The Koliya labourers said, "Be off with your people of Kapilavatthu [413], men who like dogs, jackals, and such like beasts, cohabited with their own sisters. What will their elephants and horses, their shields and spears avail against us?" The Sakiya labourers replied, "Nay, do you, wretched lepers', be off with your children, destitute and illconditioned fellows, who like brute beasts had their dwelhng in a hollow jujube tree {koll). What shall their elephants and horses, their spears and shields avail against us?" So they went and told the councillors appointed to such services and they reported it to the princes of their tribes. Then the Sakiyas said, "We will show them how strong and mighty are the men who cohabited with their sisters," and they sallied forth, ready for the fray. And the Koliyas said, "We will show them how strong and mighty are they who dwelt in the hollow of a jujube tree," and they too sallied forth ready for the fight. But other teachers tell the story thus, "When the female slaves of the Sakiyas and Koliyas came to the river to fetch water, and throwing the coils of cloth that they can'ied on their heads upon the ground were seated and pleasantly conversing, a certain woman took another's cloth, thinking it was her own; and when owing to this a quarrel arose, each claiming the coil of cloth as hers, gradually the people of the two cities, the serfs and the labourers, the attendants, headmen, councillors and viceroys, all of them sallied forth ready for battle." But the former version being found in many commentaries and being plausible is to be accepted rather than the other. Now it w3s at eventide that they would be sallying forth, ready for the fray. At that time the Blessed One was dwelling at Savatthi, and at dawnof day while contemplating the world he beheld them setting out to the fight, and on seeing them he wondered whether if he were to go there the quarrel would cease, and he made 1 The text of this Birth Story is not very satisfactory, aud in many places it is almost impossible to distinguish the words of the story itself from the explanations of the commentary. Compare Jdt. i. No. 74, Bukkhadhamma-Jdtalca and Dhammapada, p. 351 ; also Hardy's Manual, pp. 134 — 140. ^ May and June. ' Compare Eogers' translation of BuddliagJiosha's Parables, Ch. xxvi., for an account of Gotama's family. up his mind and thought, " I will go there and, to queU this feud, I will relate three Birth Stories, and after that the quarrelling will cease. Then after telling two Birth Stories, to illustrate the blessings of union, I will teach them the Attadanda^ Sutta and after hearing my sermon the people of the two cities will each of them bring into my presence two hundred- and fifty youths, and I shall admit them to holy orders and there will be a huge gathering." Thus after performing his toilet, he went his rounds in Savatthi for alms, and on his return, after taking his meal, at eventide he issued forth from his Perfumed Chamber and without saying a word to apy man he took his bowl and robe and went by himself and sat cross-legged in the air between the two hosts. And seeing it was an occasion to startle them, to create darkness he sat there emitting (darkblue) ^ rays from his hair. Then when their hearts were troubled he revealed himself and emitted the six-coloured rays. The people of Kapilavatthu on seeing the Blessed One thought, "The Master, our noble kinsman, is come. Can he have seen the obligation laid upon us to fight?" Now that the Master has come, it is impossible for us to discharge a weapon against the person of an enemy," [414] and they threw down their arms, saying, "Let the Koliyas slay us or roast us alive." The Koliyas acted in exactly the same way. Then the Blessed One alighted and seated himself on a magnificent Buddha throne, set in a charming spot on a bed of sand, and he shone with the incomparable glory of a Buddha. The kings too saluting the Blessed One took their seats. Then the Master, though he knew it right well, asked, "Why are ye come here, mighty kings?" "Holy Sir," they answered, "we are come, neither to see this river, nor to disport ourselves, but to get up a fight." "What is the quarrel about, sires?" "About the water." "What is the water worth?" "Very little. Holy Sir." "What is the earth worth?" "It is of priceless value." "What are warrior chiefs worth?" "They too are of priceless' value." "Why on account of some worthless water are you for destroying chiefs t)f high worth ?" "Verily, there is no satisfaction in this quarrel, but owing to a feud, sire, between a certain tree-sprite and a black lion a grudge was set up, which has reached down to this present aeon," and with these words he told them the Phandana' Birth. Then he said, "There ought not to be this blind following* of one another. A host of quadrupeds in a region of the Himalayas, extending to three thousand leagues, following one another at the word of a hare, all rushed headlong into the great sea. Therefore this following one of another ought not to be," and so saying he related the Daddabha^ Birth. Moreover he said, "Sometimes the feeble see the weak points of the mighty, at other times the powerful see the weak points of the feeble, and a quail, a hen-bird, once killed a royal elephant," and he related the Latukika' Birth. Thus to appease the quarrel he told three Birth Stories, and to illustrate the effects of unity he told two Birth Stories. "In the case of such as dwell together in unity, no one finds any opening for attack," and so saying he told the Rukkhadhamma' Birth. He also said, "Against such as were at unity, no one could find a loophole for attack, but when they quarrelled one with another, a certain hunter brought about their destruction and went off with them verily there is no satisfaction in a quarrel," and with these words he : related the Vattaka Birth 8. After he had thus related these five Birth Stories, he finished up by reciting the Attadanda Sutta. Becoming believers the kings said, "Had not the Master come, we should have slain one another and set flowing rivers of blood. It is owing to the Master that we are alive. But if the Master had adopted the lay life, the realm of the four great islandcontinents, together with two thousand lesser islands, would have passed into 1 Sutta-Nipata, iv. 15, p. 173. '' Jdt. 1. p. 327, nllararhsim vissajjetva. * Jat. IV. No. 475. * parapatti, of. Jdt. ui. 77. 27. i> Jat. III. No. 822. « Jdt. iii. No. 357. ' Jat. 1. No. 74. ' Vol. I. No. 33, Sammodamdna-Jdtaka, is what is called Vat{aka-Jdtaka in the text. his hands and he would have had more than a thousand sons. Moreover he would have had an escort of warrior lords. But foregoing this glory he gave up the world [415] and attained to Perfect Wisdom. Now too let him wander forth with a followmg of warrior lords." So the two peoples each of them offered him two hundred and fifty princes. The Blessed One after ordaining them retired to a great forest. From the next day onward, escorted by them, he goes his rounds for alms in the two cities, sometimes in Kapilavatthu, at other times in Koliya, and the people of both cities paid him great honour. Amongst these men, who were ordained not so much for their own pleasure as out of respect to the Teacher, spiritual discontent sprang up. And their former wives to stir up their discontent sent such and such messages to them, and they grew yet more dissatisfied. The Blessed One on reflection discovered how discontented they were and thought, "These Brethren, though living with a Buddha like me, are discontented. I wonder what kind of preaching would be profitable to them" ;. and he bethought him of the religious discourse of Kunala. Then this notion struck him, "I will conduct these Brethren to the Himalayas and after illustrating the sins connected with womankind by the Kunala story and removing their discontent, I will bestow upon them the first stage of Sanctification." So in the morning putting on his under garment and taking his alms bowl and robes he went his rounds in Kapilavatthu, and having returned and taken his noonday meal, when the repast was finished, he addressed these five hundred Brethren and asked, "Was the delightful region of the Himalayas ever seen by you before?" They said, "Nay, holy sir?" "Will you go on pilgrimage to the Himalayas?" "Holy sir, we have no supernatural powers; how should we go?" "But supposing some one were to take you with him, would you go?" "Yes, sire." The Master by his miraculous power caught them all up with him in the air and transported them to the Himalayas and standing in the sky he pointed out to them in a pleasant tract of the Himalayas various mountains. Golden Mount, Jewel Mount, Vermilion Mount, OoUyrium Mount, Table-land Mount, Crystal Mount, and five great rivers, and the lakes, Kannamundaka, Eathakara, Sihappapata, Chaddanta, Tiyaggala, Anotatta and Kunala, seven lakes in all. The Himalaya is a vast region, five hundred leagues in height, three thousand leagues in breadth. This charming part of it by his mighty power did he show them, and the dwelling places that were built there, the quadrupeds too, troops of lions, tigers, elephants and so forth did he show from this place —sacred closes and other pleasances, flowering and fruit-bearing flocks trees, of manner of birds, water and land plants, — on the east side of Himalaya all a golden table land, on the west side a vermilion one. From the first sight of these charming regions, the passionate longing of these Brethren for their former wives passed o&. Then the Master with these Brethren [416] alighting from the air on the west side of Himalaya on a rocky plateau sixty leagues in extent, in Eed Valley three leagues long, beneath a sal tree covering seven leagues and lasting a whole aeon, the Master, I say, escorted by these Brethren, emitting the six-coloured rays and stirring up the depths of Ocean and blazing like the sun took his seat, and speaking with a voice sweet as honey he thus addressed these Brethren: "Brethren, inquire of me about some marvel ye have never seen before in this Himalaya." At that moment two spotted cuckoos, seizing a stick at both enSs in their mouths, in the centre of it had placed their lord. Eight cuckoos in front and eight behind, eight on the right and eight on the left, eight below and eight above, thus casting a shadow over their lord as they escorted him, were flying through the air. These Brethren on seeing this flock of birds asked the Master, "What, sir, is the meaning of these birds?" "Brethren," he said, "this is an ancient custom of our family, a tradition set up by me ; in a former age they thus escorted me. Now at that time there was a vast gathering of these birds. Three thousand five hundred young hen-birds escorted me. Gradually wasting away the flock has become such as you see." "In what kind of forest did they escort you, sir?" Then the Master said, "Well, hearken. Brethren," and recalling it to mind he told a story of the past and thus taught them. This is the report and the fame thereof : a region yielding from its soil allmanner of herbs, overspread with many a tangle of flowers, ranged over by the elephant, gayal, buffalo, deer, yak, spotted antelope, rhinoceros, elk, lion, tiger, panther, bear, wolf, hyena, ottgr^, kadall antelope, wild cat, long-eared hare, inhabited by numberless herds of different kinds of elephants^, and frequented by various kinds of deer^, and haunted by horse-faced yakkhas, sprites, goblins and ogres, overspread with a thicket of trees blooming at the top with flowers, stalked and high-standing, and pithless^, re-echoing to the' cries of hundreds of birds, all mad with joy, ospreys, partridges, elephant-birds, peacocks, pheasants, Indian cuckoos*, adorned and covered with hundreds of mineral substances, coUyrium, arsenic, yellow orpiment, vermilion, gold — and silver it was in such a delightful forest Kunala [417] very bright was it and lived the bird : covered with gay feathers. This Kunala bird had three thousand five hundred hen-birds in attendance on him. Then two birds seizing a stick in their mouths seated, the Kunala bird between them and flew up, fearing lest fatigue in the course of the long distance should cause him to move from his position and he should fall. Five hundred young birds fly below, for they thought, " If this Kunala bird should fall from his perch, we will catch him in our wings." Other five hundred birds fly above him, for fear lest the heat should scorch Kunala. Five hundred birds fly on either side of him, to prevent cold or heat, grass or dust, wind or dew from coming nigh him. Five hundred fly in front of him, lest cowherds or neat-herds, grass-cutters, or stick-gatherers or foresters should strike Kunala with stick or potsherd, with .fist or clod, with staff or knife or gravel, or lest Kunala should come into collision with shrub or creeper or tree, with post or rock, or with some powerful bird. Five hundred fly behind, addressing him with gentle, kindly words, in charming, sweet tones, lest Kunala should grow weary, sitting there. Five hundred birds fly hither and thither, bringing a variety of fruits from different kinds of trees, lest Kunala should be distressed with hunger. Then the birds swiftly transport Kunala for his satisfaction from pleasance to pleasance, from garden to garden, from one river's bank to another, from mountain peak to mountain peak, from one mango grove to another, from rose-apple orchard to rose-apple orchard, from one bread-fruit grove'to another, from one cocoa-nut plantation to another. So Kunala day by day escorted by these birds thus upbraids them : [418] " Perish, ye vile creatures, yea, perish utterly, ye thievish, knavish creatures, heedless, flighty and ungrateful as ye are, like the wind going wheresoever ye list." 1 For the form compare marjaraka, a oat. uddaraka. ' Specified in the text. ' For this word compare Taittirlya Sarhhitd, vn. 5. 12, 2. amajja. * I have omitted the names of three birds, parabhuta, celavaka, bhimkdra, which are not found in the dictionaries. [419] After these words the Master said, "Surely, Brethren, even when I was in an animal form, I knew well the ingratitude, the wiles, the wickedness and immorality of women-folk, and at that time so far from being in their power I kept them under my control," and when by these words he had removed the spiritual discontent of these Brethren, the Master held his peace. At this moment two black cuckoos came to this spot, raising their lord aloft on the stick, .while others in fours flew below and on every side of him. On seeing them, the Brethren asked the Master of them and he said, "Of old, Brethren, I had a friend, a royal cuckoo, named Punnamukha, and such was the tradition in his family," and in answer to the Brethren's question, just as before, he said On the eastern side of this same Himalaya, the king of mountains, are green-flowing streams, having their source in slight and gentle mountain slopes ; in a fragrant, charming, bright spot, blooming with the beauty of and the hundred-leafed, the white lily and the tree lotuses, blue, white, of paradise, [420] in a region overrunand beautified with all manner of trees' and flowering shrubs and creepers, resounding with the cries of swans, ducks and geese, inhabited by troops of monks and ascetics, and such as are possessed of magical or supernatural powers, and haunted by high angelic beings, demons, goblins, ogres, heavenly minstrels, fairies and mighty serpents — verily it was in such a charming forest-thicket that the royal cuckoo Punnamukha dwelt. Very sweet was his voice, and his laughing eyes were as the eyes of one intoxicated with joy. Three thousand five hundred hen-birds followed in the trainof this cuckoo Punnamukha. So two birds seizing a stick in their mouths and seating Punnamukha in the middle of it fly up into the air, fearing lest fatigue, &c.' [421] Then did Punnamukha, escorted by these birds by day, thus sing their praises, saying, "Bravo, my sisters, this act of yours well becomes high-born ladies, in that ye do service to your lord.'' Then in truth the cuckoo Punnamukha drew nigh to the place where sat the bird Kunala, and the birds in attendance upon Kunala saw him, and while he was yet afar off they drew nigh to Punnamukha and thus accosted him: "Friend Punnamukha, Kunala here is a fierce bird and has a rovigh tongue. Haply by your help we may win kindly speech from him." "Haply we may, ladies,"he said. And so saying, he drew nigh to Kunala, and after a kindly greeting he sat respectfully on one side and thus addressed Kunala "Wherefore dost thou, friend Kunala, behave so ill to these high-born ladies of rank, though they themselves are well-conducted. One ought, friend Kunala, to speak pleasantly even to ladies who are themselves ungracious in speech much more to such as are gracious." When he had : so spoken, Kunala abused Punnamukha after this manner, saying, "Perish, vile wretch, yea, perish utterly. Who is to be found like you, won over ' The translation here omits a long list of trees, etc., known for the most part, if at all, by their botanical equivalents in Latin. ' Here follows a long passage already given supra, p. 222. by the prayers of womenfolk'?" On being thus reproached the cuckoo Punnamukha [422] turned back. Then surely in no long time afterwards severe sickness attacked Punnamukha, and extreme suffering from a bloody flux set in, bringing him nigh unto death. Then this thought occurred to the birds in attendance upon the cuckoo Punnamukha " This : cuckoQ is ill ; peradventure he may be raised up from his sickness.'' So leaving him quite alone they drew nigh to where the bird Kunala was. Kunala spied these birds coming from afar, and on seeing them thus addressed them, " Where, wretches, is your lord ? " Friend Kunala, they said, " Punnamukha is sick perhaps he may be raised up from his sick- : ness." When they had so spoken, the bird Kunala cursed them thus " Perish, ye wretches, yea, perish utterly, ye thievish, knavish, heedless, flighty creatures, ungrateful for kindness done to you, going like the wind whithersoever ye list." So saying, he drew nigh to where the cuckoo Punnamukha was and thus addressed him : " Ho ! friend Punnamukha." "Ho! friend Kunala," he replied. Then the bird Kunala seized the cuckoo Punnamukha with his wings and beak and raising him up gave him all manner of medicines to drink. So the sickness of the cuckoo was relieved. [423] And when Punnamukha was well, the birds returned and Kunala for a few days gave Punnamukha wild fruits to eat, and when he had recovered his strength, he said, " Now friend, you are well again ; continue to dwell with your attendant birds, and I will return to my own place of abode." Then Punnamukha said to him, " They left me when I was extremely ill and flew away. I have no need of these rogues." On hearing this the Great Being said, " Well then, friend, I will tell you of the wickedness of womenfolk,'' and he took Punnamukha and brought him to the Red Valley on a slope of the Himalayas and sat down on a rock of red arsenic at the foot of a sal tree, seven leagues in extent, while Punnamukha with his following sat on one side. Throughout all the Himalayas went a heavenly proclamation, " To-day Kunala, king of birds, seated on a rook of red arsenic in the Himalayas, with all the charm of a Buddha will preach the Law : hearken to hira." [424] By proclaiming it, one to another, the gods of the six Kamavacara worlds heard of it and for the most part assembled together many deities too in the forest, serpents, garudas, : and vultures proclaimed the fact. At that time Ananda, king of the vultures, with a following of ten thousand vultures dwelt upon Vulture Peak. And on hearing the commotion he thought, " I will listen to the preaching of the Law," and came with his followers and sat apart. Narada too the ascetic with the five Supernatural Faculties, dwelling in the Himalaya region, with his following of ten thousand ascetics, on hearing this heavenly proclamation, thought, "My friend Kunala, they 'The scholiastseems to take the passage thus. Perhaps it may be rendered, " Who is this (paragon) thus described by you, a henpecked creature that you are ? " say, will apeak of the faults of womenkind I too must listen to his : exposition," and accompanied by a thousand ascetics he travelled thither by his supernatural power and sat on one side apart. There was a great gathering like that which assembles to hear the teaching of Buddhas. Then the Great Being, with the knowledge of one who remembers his former births, making Punnamuk'ha a personal witness, related a circumstance seen in a former existence, connected with the faults of women. The Master, making the matter clear, said Then the bird Kunala thus : addressed the cuckoo Punnamukha, who had recently been raised up from a bed of sickness " Friend Punnamukha, I have seen Kanha, her that ; had a double parentage' and five husbands", and whose affection was set upon a sixth man, a headless', crippled dwarf." Here too we have a further verse In ancient story Kanha, it is said, A single maid to princes five was wed, Insatiate still she lusted for yet more And with a hump-backed dwarf she played the whore. " I have seen, friend Punnamukha, the case of a female ascetic named Saccatapavi, who dwelt in a cemetery and gave away even a fourth meal. She sinned with a goldsmith. I witnessed too, friend Punnamukha, the case of Kakati*, the wife of Yenateyya, who dwelt in the midst of the sea and yet sinned with Natakuvera. I have seen, friend Punnamukha, the fairhaired Kurangavl* [425],who though in love with Elakamara sinned with Chalangakumara and Dhanantevasi. This too was known to me, how the mother* of Brahmadatta, forsaking the king of Kosala, sinned with Paficalacanda. These and other women went wrong, and one should not put trust in women nor praise them. As the earth is impartially affected towards all the world, bearing wealth for all, a home for all sorts and conditions of men (good and bad alike), all-enduring, unshaken, immovable, so also is it with women (in a bad sense). A man should not trust them. As lion fed upon raw flesh and blood; With his five' paws fierce ravening for food. In others' hurt will his chief pleasure find Such like are women. Man, beware their kind. Verily, friend Punnamukha, these creatures are not mere harlots, wenches or street-walkers, they are not so much strumpets as murderesses ' i.e. the kings of Kosala and Kasi, the real and the putative father. ^ The names of the five husbands are given : Ajjuna, Nakula, Bhimasena, Tudhitthila, Sahadeva. ' Meaning, ' with head crushed down into hia body.' * Jdt. m. No. 327. ^ Compare Tawney's Kathd Sarit Sdgara, n. 491 — 492. ' Beading mdtd otidya Kosalardjanam. ' The lion's mouth is the fifth paw. J. V, 15 — I mean these harlots, wenches, and street-walkers'. They are like unto robbers with braided looks, like a poisoned drink, like merchants that sing their own praises, crooked like a deer's horn, evil-tongued like snakes, like a pit that is covered over, insatiate as hell, as hard to satisfy as a she-ogre, like the all-rapacious Yama, all-devouring like a flame, sweeping all before it as a river, like the wind going where it lists, undiscriminating like mount Neru", fruiting perennially like a poison tree." Here too occurs a further verse Like poisoned draught or robber fell, crooked as horn of stag, Like serpent evil-tongued' are they, as merchant apt to brag. Murderous as covered pit, like Hell's insatiate maw are they, As goblin greedy or like Death that carries all away. Devouring like a flame are they, mighty as wind or flood. Like Neru's golden peak that aye confuses* bad and good. Pernicious as a poison-tree they fivefold ruin bring On household gear, wasters of wealth and every precious thing. Once upon a time, they say, Brahmadatta, king of Kasi, owing to his having an army, seized on the kingdom of Kosala, slew its king and carried off his chief queen, who was then pregnant [426], to Benares and there made her his consort. By and bye she gave birth to a daughter, and as the king had neither son nor daughter of his own begetting, he was greatly pleased and said, " Fair lady, choose some boon at my hands." She accepted the boon but reserved her choice. Now they named the young princess Kanha. So when she was grown up, her mother said, " Dear child, your father offered me a boon, which I accepted but put off my choice: do you now choose whatever you like." From the excess of her passion breaking through maidenly shame she said to her mother, " Nothing else is lacking to me; get him to hold an assembly' to choose me a husband." The mother repeated this to the king. The king said, " Let her have whatever she wishes," and he had an assembly for choosing a husband proclaimed. In the palace yard a host of men assembled, arrayed in all their splendour. Kanha, who with a basket of flowers in her hand stood looking out of an upper lattice window, approved of no single one of them. Then Ajjuna, Nakula, Bhimasena, Yudhitthila, Sahadeva, of the family of king Pandu, these five sons of king Pandu, ' The scholiast takes gamaniyo as equivalent to vesiyo. " Jdt. vol. III. No. 379, Neru-jdtaka. Like Mt Neru, reflecting a golden hue on all objects alike. ' One MS. for dujjivha reads dvjivha 'double-tongued.' * Ndvasamdkatd can scarcely be right. The commentary gives as the epithet to Neru nibbisesakdra. One reading gives ndvasamdgatd, speeding like a ship. ' Svayamvara was the public choice of a husband by a princess from a number of suitors assembled for the purpose. In the Mahdbhdrata we have an account of the Svayamvara of Draupadi, daughter of the king of Panoala, afterwards the common wife of the five Pandu princes. I say, after receiving instruction in arts at Takkasila from a worldfamed teacher, travelling about with the idea of mastering local customs, arrived at Benares, and hearing a commotion in the city and learning in answer to their inquiry what it was all about, they came and stood all five of them in a row, in appearance like so many golden statues. Kanha on seeing them fell in love with all five, as they stood before her, and threw a wreathed coil of flowers on the head of all the five and said, " Dear mother, I choose these five men." The queen told this to the king. The king, because he had given her the choice, did not say, " You cannot do this," but was greatly vexed. On asking however what was their origin and whose sons they were, when he learned that they were sons of king Pandu, he paid them great honour and gave them his daughter to wife, and by the force of her passion she won the afi'ection of these five princes in her seven-storied palace. Now she had as an attendant a humpbacked cripple, and when by the force of passion she had won the hearts of the five princes, as soon as they had gone forth from the palace, finding her opportunity and fired by lust she sinned with the hump-backed slave, and conversing with him she said, " There is no one dear to me like you ; I will slay these princes and have your feet smeared in the blood from their throats." And when she was in the company of the eldest of the foyal brothers, she would say, "You are dearer to me than those other four. For your sake I would even sacrifice my life. At my father's death I will bestow the kingdom on you alone." But when she was in the company of the others, she acted in just the same way. They were greatly pleased with her, thinking, " She is fond of us and owing to this the sovereignty will be ours." One day she was sick, and gathering about her, one sat chafing her head, and the rest each of them a hand or foot, while the hump-back sat at her feet. To the eldest brother, prince Ajjuna, who was chafing her head, she made a sign with her head, implying, " No one is dearer to me than you are : so long as I live I shall live for you and at my father's death I will bestow the kingdom on you,'' and so she won his heart. To the others too she made signs with hand or foot to the same effect. But to the hump-back she made a sign with her tongue which said, " You only are dear to me : All of them, owing for your sake shall I live." to what had been said by her before, knew what was meant by this sign. But while the rest of them each recognised the sign given to himself, prince Ajjuna [427] when he saw the motions of hand, foot or tongue, thought, " As in my case, so also with the others, by this sign some token must be given, and there must be some intimacy with this hump-backed fellow " ; so going outside with his brothers he asked, " Did you see the lady with five husbands making a sign with her head to me?" "Yes, we did." "Do you know the meaning of it? " " We do not." "The meaning of it was so and so ; do you know what was meant by the sign given you with hand or foot?" "Yes, we know." "In the same way she gave me too a sign. Do you know the meaning of the sign given to the hump- back by a motion of her tongue ?" "We do not know." Then he told them, "With him too she has sinned." And when they did not believe him, he sent for the hump-back and asked him, and he told him all about it. When they heard what he had to say, they all lost their passionate love for her. " Ah surely," they said, " womankind is evil and vicious. ! Leaving men like us, nobly born and blest by fortune, she goes wrong with a disgusting, loathsome, hump-backed fellow like this. Who that is wise will find any pleasure in consorting with women so shameless and wicked as this?" Thus censuring womenfolk in many a turn the five princes thought, "We have had enough of married life," and retired into the Himalayas, and after going through the Kasina rite, at the end of their life they fared according to their deeds. Kunala the bird-king was prince Ajjuna, and it was for this reason that in setting forth anything that he • himself had seen, he began his story with the words " I saw." In relating other things that he had seen of old he used the same words, and here follows an explanation of an incident given in the first introductory story. Once upon a time, they say, a white' nun named Saccatapavi had a hut of leaves built in a cemetery near Benares, and living there she abstained from four out of five meals, and throughout the city her fame was blazed abroad like as it were that of the Moon or Sun, and natives of Benares, if they sneezed or stumbled, said, " Praise be to Saccatapavii" Now on the first day of a festival some goldsmiths had a tent erected in a certain spot where a crowd was gathered, and bringing fish, meat, strong drink, pei'fumes, wreaths and the like, they started a drinking bout. Then a certain goldsmith, who was addicted to drink, in vomiting said, " Praise be to Saccatapavi." On a certain wise man amongst them saying, "Alas! blind fool, you are paying honour to a fickle-minded woman Oh! you — are a fool," he replied, " Friend, speak not thus, nor be guilty of a deed that leads to hell." Then the wise man said, " You fool, hold your tongue. Lay a wager with me for a thousand crowns and on the seventh day from this, seated in this very spot, I will deliver into your hands Saccatapavi and made merry with strong drink [428] and I too in splendid apparel willhave a good drink myself with her: so unstable are womenkind." He said, "You will not be able to do so," and took his wager for a thousand crowns. So he told the other goldsmiths, and early next morning, disguised as an ascetic, our wise man made his way into the cemetery, and not far from her place of abode stood worshipping the Sun. She saw him as she was setting out to collect alms, and thought, "Surely this must be an ascetic with miraculous powers. I dwell on one 1 aetasamanl. Amongst the Jains is an order of white-robed ascetics called Svetdm- haras. Compare our White Friars. side of the cemetery, but he in the centre of it : his heart must be full of a holy calm. I will pay my respects to him." So she drew nigh to him and saluted him, but he ijeither looked nor spoke. On the next day he acted in the same way. But on the third day when she saluted him, he looked down and said, " Depart.'' On the fourth day he spoke kindly to her and said, " Are you not tired begging for alms ? " She thought, " I have had a kind greeting," and departed well pleased. On the fifth day she received a still kinder greeting and after sitting awhile she saluted him and went her ways. But on the sixth day she came and saluted him as he sat there. He said, " Sister, what in the world is this great noise of song and music in Benares to-dayl " She answered, " Holy Sir, do you not know that a festival is proclaimed in the city and this is the sound of those that make merry there?" Pretending not to know he said, " Yes, this doubtless is the noise I hear." Then he asked, " How many meals, Sister, do you omit to take? "Four, Sir," she said, "and how many do you omit?" "Seven, Sister," but in this he spoke falsely, for he used to eat all day and night. Then he asked, " How many years is it since you took religious vows " And when? she said, " Twelve, and how many since you took orders ? " he answered, "This is the sixth year.'' Then he asked, "Sister, have you attained to a holy calm?" " I have not. Sir. Have you?" " Neither have we,'' he said. " We get. Sister, neither the joy of sensual pleasure, nor the bliss of renunciation. What is it to us that hell is hot? Let us follow in the way of the multitude : I will become a house-holder, and as I own the treasure which belonged to my mother, I shall come to no harm." On hearing what he said, through her want of stability she conceived a passion for him and said, " I too, sir, feel spiritual discontent if you do not reject me, : I too will keep house with you." So he said lb her, " I will not reject you you shall be my wife." Then he brought her into the city and : cohabited with her. And going to the drinking booth with her he himself took strong drink and handed her over to his friends the worse for liquor. So that other fellow lost his wager of a thousand crowns, and she was blest with numerous sons and daughters by the goldsmith. At that time Kunala was the goldsmith' and in telling the story he began with the words "I saw.'' In the second tale is a story of the past which is told at length in the Fourth Book in the Kakati" Birth Story. Now at this time Kunala was the Garuda, and this is the reason why in illustrating what he had seen with his own eyes he began with the words " I saw." In the third story once upon a time Brahmadatta slew the king of Kosala and seized on his kingdom. Carrying off his chief queen, who was big with child, he returned to Benares, and, though he knew her condition, he made her his queen consort. When her time was fully come she gave birth to a son like an image of gold. And the queen thought, " When he is grown up, the king ' Beading tuldputto. '-' Vol. in. No. 327, E. V. p. 60. of Benares will say [429], He is a son of my enemy what is he to me ? ' : ' and will put him to death. Nay, let not my boy perish by an enemy's hand." So she said to his nurse, " Cover this child, my dear, with a coarse cloth and go and lay him in the charnel ground." The nurse did so and after bathing returned home. The king of Kosala too after death was born in the forrii of a guardian angel of the boy, and by his divine power a she-goat belonging to a goat-herd, who was keeping his flock in this spot, on seeing the child conceived an affection for him and after giving him milk to suck wandered off for a bit, and then came back twice, thrice or even four times, and gave him suck. The goat-herd, on seeing what the goat was about, came to the spot, and when he saw the child conceived an affection for it and brought it to his wife. Now she was childless and therefore had no milk to give him. So the she-goat continued to give it suck. From that day two or three goats died every day. The goat-herd thought, " If this boy goes on being tended by us, all our goats will perish. What is he to us 1 " Then he laid him in an earthenware vessel, covering him up with another, and smeared his face all over, without leaving any chink, with the flour of beans, and dropped him into the river. The child was carried down by the stream and was found ori the lower bank near the king's palace by a low-caste mender of old rubbish, who was there with his wife, washing his face. He ran up in haste pulled the vessel out of the water and laid it on the bank. " What havewe here ? " he thought, and uncovering the vessel found the child. His wife too was childless and she also conceived an affection for him. So she took him home and watched over him. When he was seven or eight years old, his father and mother would take him with them when they went to the palace. When he was sixteen years old, the lad often went to the palace to mend old things. And the king and queen consort had a daughter named Kurangavi, a girl of extraordinary beauty. From the moment she set eyes upon him she fell in love with the youth, and not caring for any one else she constantly repaired to the place where he worked. From their repeatedly seeing one another they were mutually enamoured, and secretly within the royal precincts guilty relations were established. In course of time the servants told the king. In his rage he called his councillors together and said, " Such and such acts have been committed by this low-caste fellow con- : sider what must be done with him." His councillors made answer : " Great is his offence; after exacting all manner of punishment we must put him to death."At this moment the lad's father (the king of Kosala), who had become his guardian angel, took possession of the body of the youth's mother, and under the influence of the divine being she drew nigh to the king and said, " Sire, this youth is no low-caste fellow. He is the son born to me by the king of Kosala. In saying that my boy was dead, I lied to you. ]£,nowing him to be the child of your enemy I gave him to a nurse and had him exposed in a oharnel ground. Then a goat-herd watched over him, but when his goats all began to die, he had him cast into the river, and being transported hither by the stream, he was found by the low-caste man who repairs old rubbish in our palace and fostered by him, and if you do not believe me, call for all these people and inquire of them." The king summoned all of them, beginning with the nurse, and learning on inquiry that the facta were as she stated, he was delighted to find that the youth was nobly born, and giving directions that he should take a bath and put on splendid apparel, he gave him his daughter in marriage. Now from his having brought about the death of the goats [430] they named him Elakamara (Goat's Bane). Then the king assigned him a transport and an army and sent him ofif, saying, " Go and take possession of the kingdom that was your father's." So he set off with Kurangavi and was established on the throne. Then the king of Benares thought, " He is quite unediicated," and to instruct him in arts he sent Chalangakumara to be his teacher. Accepting him as his teacher he conferred on him the . post of commander-in-chief. By and bye Kurangavi misconducted herself with him. And the commander-in-chief had an attendant named Dha- hantevasT, and he sent by his hand robes and other adornments to Kuran- gavi,and she went wrong with him too. So vicious and immoral are wicked women, and therefore I praise them not. This the Great Being taught in telling a story of the past, for at that time he was Chalangakumara, and therefore the incident he related was one he saw with his own eyes. In the fifth story once upon a time a king of Kosala seized the kingdom of Benares and made the king's chief queen, who at that time was preg- nant, his queen consort, and then returned to his own city. By and bye she gave birth to a son. The king, because he had no children of his own, fondly cliei"ished the boy and had him instructed in all learning, and when he was of age he sent him away, bidding him take possession of the king- dom which had belonged to his father. He went and reigned there. Then his mother saying she longed to see her boy took leave of the king of Kosala, and setting out for Benares with a large escort took up her abode in a town lying between the two kingdoms. In this place dwelt a certain handsome brahmin youth named Pancalacanda. He brought her a present. On seeing him she fell in love and misconducted herself with him. After spending a few days there, she went to Benares and saw her son. On returning she took up her abode in the same town and, after spending several days in guilty intercourse with her lover, she departed to Kosala city. Very soon after this, giving this or that reason for visiting her son, she took leave of the king and in going and returning stayed a fortnight in the same town, misconducting herself with her lover. So wicked and false,Sampunnamukha, are women. And in telling this story of the past he began with the words, "To the same effect also is this tale." [432] Here- after, in a variety of ways exhibiting the charm with which he preached the Law, he said, "Friend Punnamukha, there are four things which, if certain circumstances arise, prove injurious — these, I say, are not to be lodged in a neighbour's household — an ox, a cow, a chariot, a wife. From these four things a wise man would keep his house clear : [433] Ox, cow, nor car to neighbours lend, Nor trust a wife to house of friend The car they break through want of skill. The ox by over-driving kill. The cow is over-milked ere long, The wife in kinsman's house goes wrong. There are six things, friend Punnamukha, which under certain circumstances prove injurious — a bow lacking its string, a wife living in a kinsman's family, a ship', a car with broken axle, an absent friend, a wicked comrade, under certain circumstances, prove injurious. Verily on eight grounds, friend Punnamukha, a woman despises her husband : for poverty, for sickness, for old age, for drunkenness, for stupidity, for care- ' lessness, for attending to every kind of business, for neglecting every duty towards her — verily, on these eight grounds a woman despises her lord. Here moreover occurs this verse If poor or sick or old, a sot, or reckless thought. If duU or by his cares of business overwrought, Or disobliging found —such lord a wife esteems as nought. Verily on nine grounds does a woman incur blame : if she is fond of frequenting parks, gardens, and river banks, fond of visiting the houses of kinsfolk or of strangers, given to wearing the adornment of cloth worn by gentlemen, if she is a drinker of strong drink, given to staring about her, or of standing before her door —on these nine grounds, I say, a woman incurs blame. Here moreover occurs the following verse : A woman drest in smart cloth vest, dram-drinking, apt to roam In pleasance, park, by river side, to friend's or stranger's home. Standing before her door, to stare about with idle gaze. In nine such ways corrupted soon from path of virtue strays. Verily, friend Punnamukha, in forty dififerent ways a woman makes up to a man^. She draws herself up, she bends down, she frisks about, she looks coy, she presses together her finger tips, she plants one foot on the other, she scratches the ground with a stick, she dances her boy up and down, [434] she plays and makes the boy play, she kisses and makes him kiss her, she eats and gives him to eat, she either gives or begs something, whatever is done she mimics, she speaks in a high or low tone, she speaks ' This seems to require like the other nouns some qualifying epithet. * accdvadati. Morris in P. T. S. Journal for '86, p. 100, quotes a passage from Suttavibhangu ii. p. 263, now indistinctly, now distinctly, she appeals to him with dance, song and music, with tears or coquetry, or with her finery, she laughs or stares, she shakes her dress or shifts her loin-cloth, exposes or covers up her leg, exposes her bosom, her armpit, her navel, she closes her eye, she elevates her eyebrow, she pinches her lip, makes her tongue loll out, looses or tightens her cloth dress, looses or tightens her head-gear. Verily in these forty ways she makes up to a man. Verily, friend Punnamukha, a wicked woman is to be known in twenty-five different ways : she praises her lord's absence from home, she rejoices not in his return, she speaks in his dispraise, she is silent in his praise, she acts to his injury, and not to his advantage, she does whatever is harmful to him and refrains from what is serviceable, she goes to bed with her clothes on and lies with her face averted from him, she tosses about from side to side, she makes a great ado, she heaves a long-drawn sigh, she feels a pain, she frequently has to solicit nature, she acts perversely, on hearing a stranger's voice she opens her ear and listens attentively, she is a waster of her lord's goods, she is intimate with her neighbours, she gads abroad, she walks the streets, she is guilty of adultery, disregarding her husband she has wicked thoughts in her heart. Verily in these twenty-five ways, friend Punnamukha, is a wicked woman to be known. Here moreover occurs this utterance Her husband's absence she approves nor grieves should he depart, Nor at the sight of his return rejoices in her heart. She ne'er at any time will say aught in her husband's praise. Such are the signs that surely mark the wicked woman's ways. Undisciplined, against her lord some mischief she will plot. His interest neglects and does the thing that she ought not. With face averted lies she down beside him, fully dressed. By such hke signs her wickedness is surely thus confessed. [435] Eestless she turns from side to side nor lies one moment still ', Or heaves a long drawn sigh and groans, pretending she is iU, As if at nature's call from bed she oftentimes will rise. By such like signs her wickedness a man may recognise. Perverse in all her acts she does the thing she should eschew. And hearkens to the stranger's voice, her favours should he sue. Her husband's wealth is freely spent some other love to gain. By signs like these her wickedness to aU is rendered plain. The wealth that by her lord with toil was carefully amassed. The gear so painfully heaped up, behold, she squanders fast. With neighbours far too intimate the lady soon will grow. And by such signs the wickedness of women one may know. Stepping abroad behold her how she walks about the streets. And with the grossest disrespect her lord and master treats: Nor of adultery stops short, corrupt in heart and mind By such like signs how wicked are all womenfolk we find. Often she will at her own door all decency defy, And shamelessly expose herself to any passing by, ' kumkumi, kumkumiyajdtd is not found. The soholiast says kolahalam karoti. The while with troubled heart she looks around on every side By such like signs the wickedness of women is descried. As groves are made of wood, as streams in curves and windings flow, So, give them opportunity, all women wrong will go. Yea give them opportunity and secrecy withal. And every single woman will from paths of virtue fall Thus will all women wantons prove, should time and place avail, And e'en with humpback dwarf will sin, should other lovers fail. Women that serve for man's delight let every one distrust. Fickle in heart they ever are and unrestrained in lust. Ladies of pleasure fitly called, the basest of the base, To all men such as common are as any bathing place. [437] Moreover he said Once upon a time at Benares was a king : named Kandari who was a very handsome man, and to him daily his counsellors would bring a thousand boxes of perfume, and with this perfume they would make the house trim and neat, and then splitting up the boxes they would make scented firewood and cook the food therewith. Now his wife was a lovely woman named Kinnara, and his chaplain Pafioalacanda was the same age as himself and full of wisdom. And in the wall near the king's palace grew a rose-apple tree and its branches hung down upon the wall, and in the shade of it dwelt a loathsome, misshapen cripple. Now one day queen Kinnara looking out of her window saw him and conceived a passion for him. [438] And at night after winning the king's favour by her charms, as soon as he had fallen asleep, she would get up softly and putting all manner of dainty food in a golden vessel and taking it on her hips, she would let herself down through the window by means of a rope of cloth, and climbing up the rose-apple tree drop down by a branch of it and give her dainty food to the cripple and take her pleasure with him, and then ascend to the palace the same way that she had come down, and after shampooing herself all over with perfumes lie down by the king's side. In this way she would constantly misconduct herself with this cripple and the king knew nothing of it. One day the king after a solemn procession round the city was entering his palace when he saw this cripple, a pitiable object, lying in the shade of the rose-apple, and he said to his chaplain, "Just look at this ghost of a man." "Yes, sire? " "Is it possible, my friend, that any woman moved by lust would come nigh such a loathsome creature ? " Hearing what he said the cripple, swelling with pride, thought, " What is it this king said 1 Methinks he knows nothing of his queen's coming to visit me." And stretching out his folded hands towards the rose-apple tree he cried, "0 my lord, thou guardian spirit of this tree, excepting thee no one knows about this." The chaplain noticing his action thought, " Of a truth the king's chief consort by the help of this tree comes q,nd misconducts herself with him." So he said to the king, " Sire, at " night what is it like when you come into contact with the queen's person? " I notice nothing else," he said, " but that at the middle watch her body is cold." " Well, sire, whatever may be the case with other women, your queen Kinnara misconducts herself with him." "What is this you say, my friend! Would such a charming lady take her pleasure with this disgusting creature!" "Well then, sire, put it to the proof." "Agreed," said the king, and after supper he lay down with her, to put it to the test. At the usual time for falling asleep, he pretended to drop off, and she acted as before. The king following in her steps took his stand in the shade of the rose-apple tree. The cripple was in a rage with the queen and said, " You are very late in coming," and struck with his hand the chain in her ear. So she said, " Be not angry, my lord I was watching for the king ; to fall asleep," and so saying she acted as it were a wife's part in his house. But when he struck her, the ear-ornament, which was like a lion's head, falling from her ear dropped at the king's feet. The king thought, " Just this will be the best thing for me,'' and he took it away with him. And after misconducting herself with her lover she returned just as before and proceeded to lie down by the side of the king. The king rejected her advances and next day he gave an order, saying, "Let queen Kinnara come, wearing every ornament I have given her." She said, " My lion's head jewel is with the goldsmith," and refused to come. When a second message was sent, she came with only a single ear-ornament. [439] The king asked, " Where is your ear-ring!" "With the goldsmith." He sent for the goldsmith and said, " Why do you not let the lady have her earring]" "I have it not, sire." The king was enraged and said, "You wicked, vile woman, your goldsmith must be a man just like me," and so saying he threw the ear-ring down before her and said to the chaplain, " Friend, you spoke the truth go and have her head chopped off." So he ; secured her in a certain quarter of the palace and came and said to the king, " Sire, be not angry with the queen Kinnara : all women are just the same. If you are anxious to see how immoral women are, I will show you their wickedness and deceitfulness. Come, let us disguise ourselves and go into the country." The king readily agreed and, handing over his kingdom to his mother, he set out on his travels with his chaplain. When they had gone a league's journey and were seated by the high road, a certain gentleman of property, who was holding a marriage festival for his son, had seated the bride in a close carriage and was accompanying her with a large escort. On seeing this the chaplain said, "If you like, you can make this girl misconduct herself with you." " What say you, my friend ? with this great escort the thing is impossible." " Well then see this, my lord!" And going forward he set up a tent-shaped screen not far from the high road and, placing the king inside the screen, himself sat down by the side of the road, weeping. Then the gentleman on seeing it asked, " Why, friend, are you weeping ! " " My wife," he said, " was heavy with child and I set out on a journey to take her to her own home, and while still on the way her pangs overtook her and she is in trouble within the screen, and she has no woman with her and I cannot go to her there. I do not know what will happen." " She ought to have a woman with her: do not weep, there are numbers of women here; one of them shall go to her.'' " Well then let this maiden come; it will be a happy omen for the girl." He thought, " What he says is true: it will be an auspicious thing for my daughter-in-law. She will be blest with numerous sons and daughters," and he brought her there. Passing inside the screen she fell in love at first sight with the king and misconducted herself with him, and the king gave her his signet ring. So when the deed was done and she came out of the tent they asked her, "What has she given birth to?" "A boy the colour of gold ? " So the gentleman took her and went off. The chaplain came to the king and said, "You have seen, sire, even a young girl is thus wicked. How much more will other women be so? Pray, sir, did you give her anything ? " " Yes, I gave her my signet ring." " I will not allow her to keep it." And he followed in haste and caught up the carriage, and when they said, " What is the meaning of this ? " he said, "This girl has gone off with a ring my brahmin wife had laid on her pillow give up the ring, lady." : [440] In giving it she scratched the brahmin's hand, saying, " Take it, you rogue." Thus did the brahmin in a variety of ways show the king that many other women are guilty of misconduct, and said, " Let this suffice here ; we will now go elsewhere. Sire.'' The king traversed all India, and they said, " All women will be just the same. What are they to us ? let us turn back." So they went straight home to Benares. The chaplain said, " It is thus. Sire,with all women; so wicked is their nature. Forgive queen Kinnara." At the prayer of his chaplain he pardoned her, but had her thrust out from the palace. And when he had ejected her from the place, he chose another queen-consort, and he had the cripple driven forth and ordered the roseapple branch to be lopped off. At that time Kunala was Pancalacanda. So in telling the story of what he had seen with his own eyes, in illustration he spoke this stanza : This much from tale of Kandari and Kinnara is shown; All women fail to find delight in homes that are their own. Thus does a wife forsake her lord, though lusty he and strong. And will with any other man, e'en cripple vile, go wrong. Once upon a time a king of Benares, Baka by Another story is this : At that time a certain poor man, name, ruled his kingdom righteously. who dwelt by the eastern gate of Benares, had a daughter named Pancapapa'. It is said that in a former birth as a poor man's daughter she was kneading clay and plastering a wall. Then a paccekabuddha 1 Compare Buddhaghosha's Parables, Ch. xix. The Story of the Sense of Touch. thought, " Where am I to get clay to make this mountain cave neat and trim'! I can get it in Benares." So putting on his cloak, and bowl in hand, he went into the city and took his stand not far from this woman. She was angry, and, looking at him, thought, " In his wicked heart he is begging for clay as well as alms." The paocekabuddha stood without moving. So, when she saw that he remained motionless, she was converted, and, looking at him once more, she said, " Priest,- you have got no clay," and she took a big lump and put it in his bowl, and with this clay he made things neat in his cave. [441] And as a reward for this lump of clay, her person became soft to the touch, but in consequence of her angry look her hands, feet, mouth, eyes and nose became hideously ugly, and so men knew her by the name of PaScapapa (The Five Defects). Now the king of Benares was once wandering about the city by night and came to this spot, and she was playing with the village girls, and not recognising the king she seized him by the hand. As the result of her touch he lost all control over himself, and was as it were thrilled by a heavenly touch, and inflamed by passion he caught her by the hand, though she was so hideous to look upon, and asked whose daughter she was. When she answered, " Daughter of a dweller by the gate," and he heard she was unmarried, he ' said, " I will be your husband go and ask your parents' consent.'' She : went to her father and mother and said, "A certain man wishes to marry me." On their assenting, and spying, " He too must be a poor, sorry creature, if he desires one like you," she came and told him that her parents consented. So he cohabited with her in that very house, and quite early in the morning sought his palace. Prom that day the king constantly came there in disguise, and did not care to look at any other woman. Now one day her father was attacked with a bloody flux. The remedy for his sickness was a constant supply of rice gruel prepared with milk, ghee, honey, and sugar, and this, owing to their poverty, they could not procure. Then the mother said to the daughter, " My dear, would your husband be able to procure us some rice gruel 1 " " Dear mother," she said, "my husband must be even poorer than we are; but even if this is so, I will ask him do not be worried." So saying, about the time when : he should return, she sat down as if in a disconsolate state. When the king came he asked why she was so sad, and on hearing what was the " matter, he said, " My dear, whence shall I get this very powerful remedy ? And he thought, " I cannot continually keep coming here in this way ; one must consider the risk one runs in the journey to and fro; but if I were to take her to the court, being ignorant of her possession of a soft touch, they will make a mock of me and say, Our king has returned ' with a female goblin.' But if I make all the city acquainted with her ' dvdravdsi, meaning perhaps an inhabitant of a poor quarter. Of. dvaragdma, a. village outside the city gate, a suburb. touch, I shall do away with all reproach against myself." So he said to her, "My dear, do not vex yourself: I will bring your father some rice gruel," and so saying, after taking his pleasure with her he returned to his palace. The next day he had some rice gruel such as she described boiled for her, and, taking some leaves, made two baskets with them, and in one he put the rice gruel, and in the other he placed a jewelled diadem and fastened them up. And at night he came and said, " My dear, we are poor : I got this with great difficulty. You are to say to your father, 'To-day eat the rice gruel from this basket, and to-morrow from that.'" She did accordingly. So her father, after eating a very little of it, from its invigorating qualities was soon satisfied, and the rest she gave to her mother, and herself [442] partook of it, and all three of them felt very happy, and the basket containing the jewelled diadem they reserved for the needs of the next day. The king on reaching his palace washed his face and said, "Bring me my diadem." On their saying, "We cannot find it,'' he said, "Search through the whole city." They searched, but still did not find it. "Well then," he said, " search in the houses of the poor outside the city, beginning with the baskets of leaves for food." They searched and found the jewel diadem in this house, and crying out, " This woman's father and mother are thieves," they bound them and brought them to the king. Then her father said, " My lord, we are no thieves; a certain man brought us this jewel." "Who was it?" he said. "My son-in-law," he answered. When asked where he was, he said, "My daughter knows." Then he had a word with her. " My dear," he. said, "you know who your husband is." "I do not know." "If this is so,we are undone." " Dear father, he comes when it is dark, and departs before it is light, so I do not know his appearance,, but I can recognise him by the touch of his hand." Her father told this to the king's officers, and they told the king. The king, pretending ignorance of the whole matter, said, " Well, place the woman in a tent screen in the palace yard and cut a hole in the curtain as big as a man's hand and call the citizens together, and detect the thief by the touch of his hand." The officers did as he bade them. On going to her and seeing what she was like they were filled with loathing, and said, " She is a goblin," and in their disgust they did not dare to touch her. But they brought and placed her within a screen in the palace yard and gathered together all the citizens. Seizing hold of the hand of every one that came, as it was stretched out through the hole, she said, " This is not the man." The people were so captivated by the heavenly touch of her they could not tear themselves away. They thought, " If she be worthy of punishment, though we should have to inflict blows upon her with a stick, yet we should be ready to undergo any servile tasks for her, and to take her home as our wedded wife.'' Then the king's men beat them and drove them away, and all of them, beginning with the viceroy, behaved like madmen. Then the king said, " Could I possibly be the man ? " and stretched forth his hand. The woman, seizing his hand, cried aloud, " I have got the thief." The king inquired of his men, "When your hand was seized by her what did you think of it? " They told him exactly how it was with them. So the king said, " This is why I made them bring her to my house. Had they known nothing of her touch, they would have despised me. And now that all of you have learned the facts from me, say in whose house ought she to dwell as wife." They said, " In your house. Sire.'' So, with the ceremonious sprinkling, he recognised her as his chief consort, [443] and bestowed great power on her father and mother. Thenceforth in his infatuation he neither set on foot any inquiries about her, nor so much as looked at any other woman. The other queens sought to discover the mystery respecting her. One day she saw in a dream some indication of her being the chief queen of two kings, and she told her dream to the king. The king summoned the interpreters of dreams and asked, " What is the meaning of such and such a dream being seen by her i " Now they had received a bribe from the other women, and said, " The fact of the queen's sitting on the back of a perfectly white elephant is a token of your death, and that she touches the moon as she rides upon the elephant's back is a sign of her bringing some hostile king against you." " What then is to be done 1 " said he. " You cannot put her to death. Sire, but you must place her on board a ship and let her drift down the stream." The king in the night put her on board, with food, garments, and adornments and sent her adrift on the river. As she was carried down in the vessel by the stream she came face to face with king Pavariya, as he was disporting himself in the river. His commander-in-chief on seeing it said, " This ship belongs to me." The king said, " Its cargo is mine," and when the ship reached them and they saw the woman he said, " Who are you, so like a goblin as you are ? She, smiling, said she was the chief cousort of king Baka, and told him all her story, and that she was renowned throughout India as Paflca- papa. Then the king, taking her by the hand, lifted her out of the vessel, and no sooner had he taken her hand than he was inflamed with passion at her touch, and in the case of his other wives ceased to regard them as worthy the name of women, and he raised her to the position of chief queen, and she was as dear as his own life to him. Baka, on hearing what had happened, said, " I will not allow him to make her his queen consort," and getting together an army, he took up his quarters in a port on the opposite side of the river, and sent a message to this effect, that Pavariya was either to surrender his wife or give battle. His rival was ready for battle, but the councillors of the' two kings said, " For the sake of a woman there is no need to die. From his being her first husband she belongs to Baka, but from his having rescued her from the ship she belongs to Pavariya. Therefore let her be for the space of seven days at a time in the house of each of them." After ^^ue deliberation they gained over the two kings to this view, and they botK were highly pleased, and built cities on oppositebanks of the river and took up their abode there, and the woman accepted the position of chief consort to the pair of kings, and they were both infatuated with her. Now she dwelt seven days in the house of one of them, and then crossed over in a ship to the abode of the other, and when in mid-stream she misconducted herself with the pilot who steered the vessel, a lame and bald old man. At that time Kunala [444], the king of birds, was Baka, and so he spoke of this as something he had seen with his own eyes, and to illustrate it he repeated this stanza : Wife of Pavarika and Baka too, (Two kings whose lust no pause or limit knew) Yet sins with her devoted husband's slave; With what vile wretch would she not misbehave? Yet another story : Once upon a time the wife of Brahmadatta, Pingiyani by name, opening her window looked out and saw a royal groom, and, when the king had fallen asleep, she got down through the window and misconducted herself with him, and then again climbed back to the palace and shampooed her person with perfumes and lay down with the king. Now one day the king thought, " I wonder why at midnight the person of the queen is always cool I will examine into the matter.'' So : one day he pretended to be asleep and got up and followed her and saw her committing folly with a groom. He returned and climbed up to his chamber, and she too after she had been guilty of adultery came and lay down on a truckle bed. Next day the king, in the presence of his ministers, summoned her and made known her misconduct, saying, "All women alike are sinners." And he forgave her offence, though it deserved death, imprisonment, mutilation, or cleaving asunder, but he deposed her from her high rank and made some one else his queen consort. At that time king Kunala was Brahmadatta, and so it was that he told this story as of something he had seen with his own eyes, and by way of illustration he repeated this stanza : Fair Pingiyani was as wife adored By Brahmadatta, earth's all conquering lord. Yet sinned with her devoted husband's slave. And lost by lechery both king and knave. [445] After telling of the sins of women in old-world stories, in yet another way, still speaking of their misdeeds, he said Poor fickle creatures women are, ungrateful, treacherous they. No man if not possessed would deign to credit aught they say. Little reck they of duty's call or plea of gratitude. Insensible to parents' love and ties of brotherhood. Transgressing every law of right, they play a shameless part, In all their acts obedient to the wish of their own heart. -\ : • However long they dwell with him, though kind and loving he, ' Tender of heart and dear to them as life itself may be. In times of trouble and distress, leave him they will and must, I for my part in womenfolk can never put my trust. How often is a woman's mind like shifty monkey's found, OjV like the shade cast by a tree on height i or depth around. How changeful too the purpose lodged within a woman's breast, Like tire of wheel revolving swift without a pause or rest. Whene'er with due reflection they look round and see their way To captivate some man of wealth and make of him their prey. Such simpletons with words so soft and smooth they captive lead. E'en as Cambodian groom with herbs will catch the fiercest steed. But if when looking round with care they fail to see their way To get possession of his wealth and make of him a prey. They drive him off, as one that now has reached the furthest shore And cuts adrift the feiTy boat he needeth nevermore. Like fierce devouring flame they hold him fast in their embrace. Or sweep him off like stream in flood that hurries on apace They court the man they hate as much as one that they adore, E'en as a ship that hugs alike the near and farther shore. They not to one or two belong, like open stall are they, One might as soon catch wind with net as women hold in sway. [446] Like river, road, or drinking shed^, assembly hall or inn, So free to all are womenfolk, no limits check their sin. Fell as black serpent's head are they, as ravenous as a fire. As kine the choicest herbage pick, they lovers rich desire. From elephant, black serpent, and from flame that's fed on ghee. From man besprinkled to be king, and women we should flee. All these whoso is on his guard will treat as deadly foe. Indeed their very nature it is very hard to know. Women who very clever are or very fair to view, And such as many men admire— all these one should eschew A neighbour's wife and one that seeks a man of wealth for mate. Such kind of women, five in all, no man should cultivate. [447] When he had thus spoken the people applauded the Great Being, crying, " Bravo, well said and after telling of the faults of women in ! " these instances he held his peace. On hearing him Ananda, the vulture king, said, " My friend, Kunala, I too by my own powers of knowledge will tell of women's faults," and he began to speak of them. The Blessed One by way of illustration said "Then, verily, Ananda, the vulture king, : marking the beginning, middle and end of what the bird Kunala had to say, at this time uttered these stanzas : [448] Although a man with all this world contains of golden gear Should her endow of womenkind his heart may count most dear, Yet, if occasion serves, she will dishonour him withal Beware lest thou into the hands of such vile wretches fall. ' karma, apparently Skt shanna, but one would have expected the compound to be pakkanna. Cf. Pischel, Gramm. der Praknt-Sprachen, § 206. '' papa, a roadside shed where travellers are supplied with water. Cf. Jat. i. 302. 3. J. V. 16 A manly vigour^ he may show, from worldly taint be free, Her maiden wooer may perhaps winsome and loving be, In times of trouble and distress leave him she will and must, I for my part in womankind can never put my" trust. Let him not trust because he thinks 'she fancies me, I trow,' Nor let him trust because her tears oft in his presence flow; i They court the man they hate as much as one that they adore. Just as a ship that hugs alike the near and farther shore. Trust not a litter strewn with leaves and branches long ago 2, Trust not thy whilom friend, perchance now grown into a foe, Trust not a king because thou thinkst, 'My comrade once was he. Trust not a woman though she has borne children ten to thee. Women are pleasure-seekers all and unrestrained in lust, Transgressors of the moral law : in such put not your trust. A wife may feign unbounded love before her husband's face ; Distrust her : women common are as any landing place. Eeady to mutilate or slay, from nothing do they shrink, And after having cut his throat they e^n his blood would drink: Let no man fix his love on them, creatures of passions base. Licentious and as common as some Ganges landing place. In speech they no distinction make betwixt the false and true, As kine the choicest herbage pick, rich lovers they pursue. One man they tempt with looks and smiles, another by their walk, Some they attract by strange disguise^, others by honeyed talk. Dishonest, fierce and hard of heart, as sugar sweet their words, Nothing there is they do not know to cheat their wedded lords. Surely all womenfolk are vile, no limit bounds their shame, Impassioned and audacious they, devouring as a flame. Women are not so formed, this man to love and that abhor. They court the man they hate as much as one that they adore, E'en as a ship that hugs alike the near and farther shore. [449] 'Tis not a case of love or hate with womenfolk we see. ' It is for gold they hug a man, as parasites a tree. A man may corpses burn or e'en dead flowers from temples rake*. Be groom of horse or elephant, or care of oxen take. Yet women after such low castes will run for money's sake. One nobly born they leave if poor, as 'twere a low outcast, To such an one, like carrion vile, if rich, they hie them fast." [450]Thus did Ananda, the vulture king, keeping to facts -within his own knowledge, tell of the bad qualities of women, and then held his peace. Narada, too, after hearing what he had to say, keeping to what ' utthahaka. See Dhammapada 280, anuttliahdno, and its archaic form in the Journal Asiatique, ix™° S6r., tome xii. p. 215, where from the verbal base utthah we find an a,nalogous form anutliahatu. " For fear it may harbour a snake. ^ The commentator refers to the story of Nalinika, No. 526, as an instance of this. \ * pupphachaddaka, a low-caste man who removes dead flowers from temples, Thera- Qutha, v. 620, Questions of Milinda, v. 4, vol. 11. p. 211 (S. B. E. xxxvi.). he himself knew, spoke of their bad qualities. In illustrating this the Master said " Then verily Narada, hearing the beginning, middle and : end of what Ananda, the vulture king, had to say, at this point repeated these stanzas Four things can never sated be list well to these my words Ocean, kings, brahmins, womenkind, these four, king of birds. All streams in earth that find their home will not the ocean fill, Though all may with its waters mix, something is lacking still. A brahmin cons' his Vedas and his legendary lore. Yet still he sacred knowledge lacks and craves for more and more. A king by conquest holds the world, its moiintains, seas and all. The endless treasures it contains his very own may call. Yet sighs for worlds beyond the sea, for this he counts too small. One woman may have husbands eight, compliant to her will, All heroes bold, well competent love's duties to fulfil, Yet on a ninth her love she sets, for something lacks she still. Women like flames devour their prey. Women like floods sweep all away. Women are pests, like thorns are they, Women for gold oft go astray. That man with net might catch the breeze, Or single-handed bale out seas. Clap with one hand, who once should dare His thoughts let range on woman fair. With women, clever jades. Truth aye is found a rarity, Their ways as much perplex as those of fishes in the sea^. [451] Soft-speaking, ill to satisfy, as rivers hard to fill, Down— down they sink: who women know should flee far from them still '. Seducing traitresses, they tempt the holiest to his fall, Down down they sink: who women know should flee afar from all. And whomsoever they may serve for gold or for desire, They burn him up as fuel burns cast in a blazing fire." When Narada had thus set forth the vices of women, the Great Being once more by special instances illustrated their bad qualities. [452] To show this the Master said, " So verily the bird Kunala, after learning the beginning, middle and conclusion of what Narada had to say, repeated at this time these stanzas E'en a wise man may dare to exchange a word With goblin foe armed with sharp whetted sword, Fierce snake he may assail, but ne'er too bold Alone with woman should he converse hold. ^ For the form adhiydnam compare v. 24. 4, khadiyanam, v. 143. 9, anunwdiyanam, V. 505. 28, paribhunjiydna. Compare Pischel, Grammatik der Prdkrit-Sprachen, § 592. ^ These lines occur on p. 62, supra. ' Vol. n. p. 226, vol. iv. p. 292, English yersion. Man's reason is o'eroome by woman's charms, Speech, smiles, with dance and song, their only arms: Unstable souls they harass, as erewhile Fell demons merchants slew in goblin isle. Given to strong drink and meat, one tries in vain To curb their appetite or lust restrain, Like to some fawed monster of the deep. Into their maw a man's whole wealth they sweep. Lust's five-fold realm they own as their domain, Their swelling pride uncurbed none may restrain As rivers all to ocean find their way. So careless souls to women fall a prey. The man in whom these women take delight. Moved by their greed or carnal appetite. Yea such an one inflamed by strong desire. They clean consume as fuel in the fire. If one they know is rich, on him they fall And ofi" they carry him, his wealth and all, Bound him thus fired with lust their arms they fling, As creepers to some forest sal tree cling. Like vimbai fruit red-lipped 2, so bright and gay, 'Gainst man they many a stratagem essay, With laughter now assailing, now with smiles, Like Saiiivara', that lord of many wiles. Women with gold and jewels rich bedecked. By husband's kin received with due respect, [453] Though strictly guarded 'gainst their lords will sin. Like her the demon's maw conveyed within*. A man may very famous be and wise, Bevered and honoured in all people's eyes. Yet fall'n 'neath woman's sway no more will shine Than moon eclipsed by Bahu's' power malign. The vengeance wreaked by angry foe on foe. Or such as tyrants to their victims show. Yea a worse fate than this o'ershadows all That through their lust 'neath woman's sway shall fall. Threatened with person scratched or hair pulled out. Scourged, cudgelled, buffeted or kicked about, Yet woman to some low-born lover hies Delighting in him as in carrion flies. Shun women in highways and lordly hall. In royal city or in township small, A man of insight, would he happy be, Avoids the snare thus laid by Namuci^. He who relaxes good ascetic rule. To practise what is mean and base, poor fool, Will barter heaven for hell, like unto them Who change a flawless for a blemished' gem. ' Momordica monadelplm. ^ vimboshtha. ' Samvara, the name of a demon. * Vol. III. No. 436, Samugga-Jataka. " Bahu, a Titan supposed to Bwallpw the moon and cause an eclipse. ° A name of Mara. See Windiscb) Mara und Bvddha, p. 185. ' chedagamimani. ! i i Despised is he in this world and the next And, willingly by evil women vext, Goes stumbling recklessly, fall upon fall. As vicious ass runs wild with car and all. Now in silk-cotton grove of iron spears'. Now in Patapana he disappears. Now lodged in some brute form is seen to flit In ghostly realms that he may never quit. In Nandana^ love's heavenly sport and play. On earth the monarch's imiversal sway. Is lost through woman, and through her alas! All careless souls to state of suffering pass. [454] Not hard to attain are heavenly sport and play, Nor upon earth the world-wide monarch's sway, Nymphs too in golden homes by these are won Who with concupiscence long since have done. To pass from Realm of Sense with life renewed To World of Form, with higher powers endued. , Is by rebirth in sphere of Arhats won By these who with concupiscence have done. The bliss that doth all sense of pain transcend. Unwavering, unconditioned, without end, Is by pure souls, now in Nirvana, won Who with concupiscence long since have done." [456] Thus did the Great Being, after bringing about their attainment of the Eternal Great Nirvana, end his lesson. And the elves and mighty serpents and the like in the Himalayas, and the angels standing in the air, all applauded, saying, " Bravo spoken with all the charm of a Buddha." ! Ananda, the vulture king, Narada, the brahmin angel, Punnamukha, the royal cuckoo, each with his own following, retired to their respective places, and the Great Being too departed to his own abode. But the others from time to time returned and received instruction at the hands of the Great Being, and abiding by his admonition became destined to Heaven. The Master here ended his lesson and identifying the Birth repeated the final stanza Udayi royal cuckoo was, Ananda vulture king. Good Sariputta Narada, Kunala I that sing. Thus are ye to understand this Birth. Now these Brethren, when they came, came by the supernatural power of the Master, and on returning returned by their own power. And the Master revealed to them in the Great Forest the means by which ecstasy may be induced, and that very day they attained to Arhatship. There was a mighty gathering of angelic beings, so the Blessed One declared to them the Mahasamayasutta (the discom-se preached to a great company). ' Compare Sariikicca-Jdtaka, p. 139, supra. ^ Naodana, a garden in Indra's heaven.

MAHA-SUTASOMA-JATAKA\ "Master of dainty Jlavows," etc. This story the Master while dwelling at Jetavana told concerning the Elder, Augulimala^. The manner of his birth and admission to the priesthood is to be understood as fully described in the Angulimala-sutta. Now from the time when by an Act of Truth he saved the life of a woman having a difficult delivery he easily obtained offerings of food and by cultivating retirement he afterwards attained to Arhatship and became recognised as one of the eighty Great Elders. At that time they started this subject in the Hall of Truth, saying, " Oh what a miracle, sirs, was wrought ! by the Blessed One in that he thus peacefully and without using any violence converted and humbled such a cruel and blood-stained robber as Angulimala: Oh! Buddhas verily do mighty works!" The Master seated in the Perfumed Chamber by his divine sense of hearing caught what was said and, knowing that to-day his coming would be very helpful and that there would be an exposition of a great doctrine, wi^h the incomparable grace of a Buddha he went to the Hall of Truth and there sitting on the seat reserved for him he asked what theme they were discussing in conclave ; and when they told him what it was he said, " There is no marvel. Brethren, in my converting him now [457], when I have attained to the highest enlightenment. I also tamed him when I was living in a previous stage of existence and in a condition of only limited' knowledge," and with these words he told a story of the past. Once upon a time a king named Koravya exercised a righteous rule in the city of Indapatta, in the kingdom of Kuru. The Bodhisatta came to life as the child of his chief queen, and from his fondness for pressed soma juice they called him Sutaaoma. When he was come of age Ms father sent him to Takkasila to be educated by a teacher of world-wide fame. So taking his teacher's fee he started on his way there. At Benares, too, prince Brahmadatta, son of the king of Kasi, was sent by his father for a like purpose and set out upon the same road. In the course of his journey Sutasoma to rest himself sat down on a bench in a hall by the city gate. Prince Brahmadatta, too, came and sat down with him on the same bench. After a friendly greeting Sutasoma asked him, saying, "Friend, you are tired with your journey. Whence have you come?" On his saying " From " The son of Brahmadatta." " And Benares," he asked whose son he was. what is your name ] " "Prince Brahmadatta." " With what object are you come?" "To be instructed in arts," he replied. Then prince 1 Compare Jataka-Mdld, xxxi. The Story of Sutasoma, Jat. vol. v. No. 513, Jayaddisa-Jatalca, and Cariyd-Pitaka, iii. 12. p. 100 (ed. by B. Morris). ' For the story of Angulimala see AnguliviCilamttam {Majjhima Nikdya, No. 86, vol. II. pt. I. p. 97) and Hardy's Manual, pp. 257—261. 2 padesandnam. See Sikskdsamuccaya, Index, p. 385, s.v. prddeSika, 1. local, provincial, 2. limited, as in prddeHkaydnam, Mahdvyutpatti, § 59, Brahmadatta said, " You too are tired with your journey," and questioned him in like manner. And Sutasoma told him all about himself. And they both thought, " We are two princes going to receive instruction in arts at the hands of the same teacher,'' and struck up a friendship one with another. Then entering the city they repaired to the teacher's house and saluted him, and after declaring their origin they said they had come to be instructed in arts. He readily agreed with their proposals. Offering him the fee for instruction they entered upon their studies, and not merely they, but other princes who were at that time in India, to the number of one hundred and one, received instruction from the teacher. Sutasoma being the senior pupil soon attained to proficiency in teaching, and without visiting the others [458] he thought, "This is my friend," and went to prince Brahmadatta only, and becoming his private teacher' he soon educated him, while the others only gradually acquired their learning. They, too, after zealous application to their studies bade farewell to their teacher, and forming an escort to Sutasoma set out on their return journey. Then Sutasoma standing in front of them dismissed them, saying, " After you have given a proof of your learning to your respective fathers you will be established each in your own kingdom. When so established see that you obey my instructions." " What are they, Master?" "On the days of the new and full moon^ to keep Uposatha vows and to abstain from taking the life of anything." They readily agreed to this. The Bodhisatta, from his power of prognosticating from personal appearance, knew that great danger would arise with regard to the prince of Benares in the future, and thus after due admonition he dismissed them. And they all returned to their own countries, and after an exhibition of their learning to their fathers succeeded to their respective kingdoms. And to make known this fact and that they were continuing in his admonition, together with a present, they sent letters to Sutasoma. The Great Being on learning the state of affairs answered their letters, bidding them be earnest in the faith. One of them, the king of Benares, never ate his rice meal without meat, and to observe a holy day they would take his meat and put it on one side. Now one day when the meat was thus reserved, by the carelessness of the cook the well-bred dogs in the king's palace ate it. The cook not finding ittook a handful of coins and going a round failed to procure any meat and said, " If I should serve a meal without meat, 1 am a dead man. What am I to do?" 'But thinking, "There is still a way," late in the evening he went to a cemetery where dead bodies are exposed and taking some flesh fror^i the thigh of a man who had just died, he roasted it 1 pitthiai,ariya. This word occurs in Jat. vol. ii. 100. 13, and in both passages seems to mean an assistant teacher, supplementing the master's teaching. 2 Po'i pakkhadivasd, the two chief fortnightly fast-days, see Jat. in. 292. 19, 342. 5 and VI. 97. 3. thoroughly and served it up as a meal. No sooner was a bit of the meat placed ou the tip of the king's tongue than it sent a thrill through the seven thousand nerves of taste and continued to create a disturbance throughout his whole body. Why was this ? From his having previously resorted to this food. For it is said that as a Yakkha, in the birth immediately preceding this, he had eaten quantities of human flesh, and so it was agreeable to his taste'. [459] The king thought, " If I shall eat this m silence, he will not tell me what this meat is," so in spitting he let a piece fall to the ground. When the cook said, " You may eat it, sire ; there is nothing wrong with it," he ordered all his attendants to retire and said," I know it is all right, but what meat is it ?" " What your Majesty has enjoyed on previous days.'' " Surely the meat had not this flavour at any other time?" " It was well cooked to-day, sire." " Surely you cooked it exactly likethis before ? " Then seeing him reduced to silence he said, " Either tell me the truth or you are a dead man." So he prayed for an assurance of indemnity and told the exact truth. The king said, " Do not say a word about it. You are to eat the usual roast meat and cook human flesh only for me." " Surely this is a diflScuIt matter, sire." " Do not be afraid there is no difficulty." : " Whence shall I be able to get it continually ? " " Are there not numbers of men in prison ? " Thenceforth he acted on this suggestion. By and bye, when prisoners failed him, he said, " What am I to do now? " The kmg said, " Throw down in the high road a parcel of a thousand pieces of money and seize as a thief any one that picks it up and put him to death." He did so. By and bye, not finding a creature so much as looking at the packet of money, he said, " Now what am I to do ? " " At the time when a drum sounds the night watches, the city is crowded with people. Then, taking your stand in the cleft^ of a house wall or at a cross-ways, strike down a man and carry ofi" some of his flesh." From that day he used to come with some fat flesh, and in various places dead bodies were found. A sound of lamentation was heard, " I have lost my father, I have lost my mother, or brother or sister.'' The men of the city were panic-stricken and said, "Surely some lion or tiger or demon has devoured these people." On examining the bodies they saw what looked like a gaping wound and said, "Why it must be a man that eats their flesh " The people gathered together in the palace-yard ! and made a complaint, The king asked, "What is it, my friends?" " Sire," they said, " in this city is some man-eating robber have him : • Throughout the Jatakaa demons called yakkhas are frequently mentioned as eating human flesh. The only oases of cannibalism are those of men who have either been reared by a yakkha or such as have been yakkhas in a previous birth, as in this story. Compare an interesting paper, " Pisaca=Qixo<li&ym," contributed >y Dr Grierson to the B. A. S. J. 1905, on legends connected with cannibalism in tile modern Pifeca country. > ^ With gharasandhi, a hole in the wall of a house, compare Manu, ix. 276. > seized." " How am I to know who it is ? Am I to walk round and guard the city 1 " The people said [460], "The king has not a care for the city: we will report it to the commander-in-chief, Kalahatthi." They told him and said, " You must search for this robber." He answered, " Wait for seven days and I will seek out the robber and hand him over to you." And dismissing the people he gave orders to his officers, saying, " My friends, they say there is a man-eating robber in this city. You are to lay an ambuscade in various places and capture him." They said, " All right," and from that day they surround the whole city. Now the cook was concealed in a hole in the wall of a house and he killed a woman and began to fill his basket with pieces of solid flesh. So the officers seized and buffeted him, and tying his arms behind him they raised a loud cry, " We have caught the man-eating robber." A crowd of people gathered around them. Then beating him soundly and fastening the basket of flesh upon his neck they brought him before the commander-in-chief. On seeing him he thought, " Can it be that this fellow eats this flesh or does he mix it with other meat and sell it, or does he kill people at the bidding of somebody else 1 " And inquiring into the matter he spoke the first stanza : Master of dainty flavours, what dire need Has urged thee on to do this dreadful deed ? Hast thou for food to eat or wealth to gain, Misguided wretch, these men and women slain? The verses that follow are of obvious connexion and are to be understood as uttered by alternate speakers in accordance with the scripture context : Neither for wife or child, friends, kin or pelf, Nor did I slay this woman for myself; My gracious lord, the sovereign of this land, Eats human flesh ; I sinned at his command. If thus suborned to sate thy master's greed Thou hast been guilty of this awful deed, [461] Let us at early dawn seek out the king And in his face the accusation fling. O Kalahatthi, worshipful good lord. So will I do according to thy word. At early dawn will I seek out the king And in his face this accusation fling. So the commander had him laid down, flrmly bound, and at dawn he took counsel with his officers, and as they were unanimous he stationed guards in every direction, and having got the city well in hand he bound the basket of flesh on the cook's neck and went off with him to the palace, and the whole city was in an uproar. The king had breakfasted the day before, but had gone without his supper and had spent the whole night in a sitting posture, expecting the cook to come every moment. " To-day, too,'' he thought, " no cook comes, and I hear a great uproar in the city. W hat can it all be about? " and looking out of the window he saw the man being dragged thither as described, and thinking everything was discovered he plucked up his courage and took his seat on his throne. And Kalahatthi drew nigh and questioned him, and the king answered him. The Master, to make the matter clear, said: 'Twas now sunrise and day had scarce begun to break, As Kala to the court with cook his way did take. And drawing nigh the king words such as these he spake. 'Sire, is it true this cook was sent into the street. And men and women slew to furnish thee with meat?' [462] ' Kala, 'tis even so 'twas done at my request ; Why blame him then for what he did at my behest?' On hearing this the commander-in-chief thought, " With his own mouth he confesses it Oh, the ruffian all this long time he has been eating men ; ! I will stop^him from this," and he said, " Sire, do not this thing ; eat not the flesh of men." " Kajahatthi, what is it yon say ? 1 cannot cease from it." " Sire, if you do not cease from it, you will destroy both yourself and your realm." "Even though my realm be destroyed, I cannot possibly cease from it.'' Then the commander, to bring him to a better mind, told him a story by way of illustration. Once upon a time there were six monster fishes in the ocean. Amongst them were Ananda, Timanda, Ajjhohara these three were five hundred leagues in extent —Titimiti, Mingala, Timirapingala —these were a thousand leagues long — and all of them fed upon the rock-sevala^ weed. Of them Ananda dwelt on one side of the ocean and many fish came to see him. One day they thought, " Amongst all bipeds and quadrupeds kings are to be found, but we have no king we will make this fish our king.'' : And being all of one mind they made Ananda their king, and from that day the fish evening and morning came to pay their respects to him. Now one day Ananda on a certain mountain was feeding on rock-sevala and unwittingly ate a fish, thinking it to be sevala. [463] Its flesh was pleasing to his taste, and wondering what it could be that was so very sweet, he took it out of his mouth and looking at it found it was a piece of fish. He thought, " All this long time in my ignorance I never ate this : evening and morning when the fish come to pay their respects to me, I will devour one or two of them, for if when they are being eaten I make the fact too clear to them, not a single one will come near me, but they will all scurry ofi"." So lying in concealment he struck at any that were retreating from behind and devoui-ed them. The fish as their numbers gradually diminished thought, "Prom what quarter will this peril to our ' The aquatio plant valUsneria. kind be threatening us?" Then a sage amongst them thought, " 1 am not satisfied with what Ananda is doing I will investigate what he is about," : and when the fish came to pay homage to Ananda, the sage hid himself in the lobe of Ananda's ear. Ananda on dismissing the fish devoured those that were straggling behind. The wise fish seeing it reported it to the others and they all were panic-stricken and fled. From that day Ananda in his greedy longing for the flavour of fish refused every other kind of food. Growing sick from hunger he thought, " Where in the world can they be gone? " Sipd in searching for them he espied a certain mountain and thought, " From fear of me the fish, methinks, are dwelling near this mountain. I will encircle it and keep a watch over it." So encircling it with his head and tail he compassed it on both sides, thinking, " If they live here, they will be for escaping," and catching sight of his own tail as it coiled round the mountain he thought, " This fish lives near the mountain and is trying to elude me," and in his rage he seized his own tail, which was fifty leagues long, and believing he had got hold of a fish, he devoured it with a crunching sound, suffering thereby excruciating pain. At the smell of the blood the fish gathered together, and pulling bit after bit out of Ananda's tail ate it up till they reached his head. [464] Having such a big carcase he could not turn round 'but then and there came to his end. And there was a heap' of bones as big as a mountain. Holy ascetics, male and female, travelling through space, saw it and told men of it. And the inhabitants of all India knew of it. Kalahatthi, by way of illustration, told this story and said Ananda ate of every fish and when his suite had fled. He his own tail right greedily devoured till he was dead. The slave to appetite no other pleasure knows. Poor careless fool, so blind is he to coming woes : He children, kith and kin in ruin low will lay. Then turns and rend.s himself, to monstrous greed a prey. To these my words, king, I pray thee, hearken well. Eat not the flesh of men forego thy purpose fell ; : Lest thou perchance shouldst share that fish's awful fate And leave, lord of men, thy kingdom desolate. [465] On hearing this the king said, "Kalahatthi, I too know an example as well as you," and as an instance he told an old story in illustration of his greed for human flesh and said : Sujata's son and heir for some rose-apples loudly cried. For loss of them the lad so grieved, he laid him down and died. So, Eala, I who now long time have fed on daintiest fare. Failing this human flesh, methinks, for life would cease to care. Once upon a time, they say, a landed gentleman named Sujata at Benares lodged in his park and ministered to five hundred ascetics who had come down from the Himalayas to procure salt and vinegar. Food was constantly set out in his house for them, but these ascetics sometimes went on a pilgrimage for alms in the country and brought back pieces of big rose-apples to eat. When they were feeding on the rose-apples they had brought, Sujata thought, " To-day it is the third or fourth day that these holy men have not come to me here. Where in the world can they have gone 1 " So making his little boy take hold of his hand he went there while they were taking their repast. At that moment a novice was giving the elders water to rinse their mouths and was eating a bit of rose-apple. Sujata saluted the ascetics and when he was seated he asked, saying, " Holy sirs, what are you eating ] " " Pieces of large rose-apples, sir." The boy on hearing this felt thirsty, so the leader of the company of ascetics had a small piece given to him. The boy ate it and was so charmed with the delicate flavour that he kept on continually begging them to give him another piece. The gentleman, who was listening to the preaching of the Law, said, " Do not cry ; when you get home, you shall have a piece to eat," thus deceiving the boy for fear lest the holy Brethren might be worn out by his cries. So comforting the boy he took his leave of the band of ascetics and returned home. From the moment they arrived there the boy kept up a cry of "Give me a piece." The ascetics too said, "We have stayed here a long time," and departed for the Himalayas. Not finding the boy in the park the ascetics sent him a present of pieces of mangoes, rose-apples, bread-fruit, bananas and other fruits, all mixed with powdered sugar. This mixture was no sooner placed on the tip of his tongue than it acted like a deadly poison. For seven days he took no food and then died. [466] This story the king told by way of illustration. Then Kalahatthi thought, "This king is a great glutton: I will tell him further instances," and he said, "Great king, desist from this." "It is impossible," he said. " Should you not desist, you will gradually be dropped by your family circle and deprived of your kingly glory." Once upon a time too in this very Benares there was a brahmin family which kept the five Moral Precepts. An only son was bom to this family, the darling and delight of his parents, a wise lad and well seen in the Three Vedas. He used to go about in the company of a band of youths of the same age as himself. The other members of the company ate fish, meat and similar foo'd and took strong drink. The young boy neither ate meat nor drank strong drink. The thought struck them, " This boy because he takes no strong drink does not pay his reckoning let us devise a plan to make him drink." So when they were gathered together, they said, " My friend, let us hold a festival." He said, " You drink strong drink but I do not. You go without me." "Friend, we will take some milk for you to drink." He consented, saying, " All right." The rogues went to the garden and tied up some fiery spirit in a leaf cup and put it amongst some lotus leaves. So when they began to drink they offered the lad some milk. One of the rogues cried, " Bring us some lotus nectar," and having had it brought to him, he cut a hole in the bottom of the leaf cup placed in the lotus, and putting it to his mouth sucked it. The others too had some brought to them and drank it. The lad asked what it was and took some strong drink, believing it to be lotus nectar. Then they offered him some broiled meat and this too he ate. And when from repeated draughts of liquor he was intoxicated, they told him, "This is no lotus nectar: it is spirit." "All this long while,'' he said, " I never knew what a sweet taste was. Bring me more strong drink, I say !" They brought it and once more gave it him, for he was very thirsty. [467] Then when he asked for more, they told him it was all finished. He said, " Come, I say fetch me some more,'' and gave ! them his signet ring. After drinking with them all the day, being now quite drunk and his eyes bloodshot, trembling and babbling, he went home and lay down. Then his father finding out he had been drinking, when the effects of it had passed off, said to him, " My son, you have done very wrong, being a member of a brahmin family, to drink strong drink never ; do so again.'' "Dear father, what is my offence?" "Drinking strong drink." " How say you, father ? in all my life I never before tasted anything so sweet." The brahmin repeatedly besought him to give it up. " I cannot do it," he said. Then the brahmin thought, " If this is so, our family tradition will be destroyed and our wealth will perish," and he repeated this stanza A scion of a brahmin house, withal a comely boy, Thou must not drink the aocursM thing no brahmin may enjoy. And after these words he said, " My dear son, abstain from it, otherwise my house and have you banished from my kingdom." I shall put you out of The lad said, " Even so, I cannot give up strong drink,'' and he repeated two stanzas ; Since, father, from this best of tastes thou fain wouldst me debar. To get it, where it may be found I'll go however far. Depart will I in haste and ne'er dwell with thee any more. For now the very sight of me, methinks, thou dost abhor. Moreover he said, " I will not abstain from dram drinking do what : you please." Then the brahmin, saying, "Well, as you give us up, we too wUl give you up," repeated this stanza: [468] Surely some other sons we'll find as heirs our wealth to claim. Go, rascal, where we never more may hear thy cursfed name. Then taking his son into court he disinherited him and had him driven out of his house. This youth later on, being a poor destitute wretch, put on a coarse garment, and taking a beggar's bowl in his hand he went round begging for alms, and resting against a wall so died. Kalahatthi relating this incident by way of a lesson to the king, said, " If, sire, you refuse to hearken to our words, they will have you banished from the kingdom," and so saying he spoke this stanza So hearken well, king of men, obeying my command. Or like that drunken youth wilt thou be banished from the land. Even after the instance thus adduced by Kalahatthi, the king could not desist from his habit, and to illustrate yet another story he said : i, Disciple of the Perfect Saints Sujata, it is said, Abstained from food and drink through love felt for a heavenly maid. As dewdrop on a blade of grass to waters of the sea. Is human love compared with love for some divinity. So, Kala, I who now long time have fed on daintiest fare, Failing this human flesh, methinks, for life would cease to care. The story is just like the one already related. This Sujata, they say, on seeing that the ascetics, at the time when * they ate pieces of big rose-apple did not return, thought, " I wonder why they do not come back. If they are gone anywhere, I will find it out otherwise I will listen to their preaching." So he went to the park and heard the Law preached by the leader of the company, and when the sun set, though he was dismissed he said, "I will remain here to-day," and saluting the company of saints he went into his hut of leaves and'lay down. At night Sakka, king of heaven, accompanied by a troop of angelic beings, together with his handmaids, came to pay his respects to the band of ascetics, and the whole hermitage was one blaze of light. Sujata, wondering" what this might be, rose up and looking through a chink in his hut of leaves, saw Sakka come to salute the company [469], attended by a troop of heavenly Apsarasas, and no sooner did he see them than he was fired with passion. Sakka took a seat and after listening to a sermon on the Faith departed to his own abode. The landed proprietor next day saluted the ascetics and asked, saying, " Who was it, reverend sirs, came in the night to pay his respects to you ? " " Sakka, sir." " And who were those that sat round about him?" "They are called heavenly Apsarasas." Saluting the band of ascetics he went home and from the moment he got there he kept up a foolish cry of " Give me an Apsaras." His kinsmen, standing ' about him, wondered if he were possessed of an evil spirit, and snapped their fingers. He said, " It is not this snapping of the fingers I speak of, but of the heavenly Apsaras^." And when they dressed up and brought to him a wife or even a courtesan and said, " Here ia an Apsaras," he said, " This is no Apsaras, it is a female ghoul," and went on with his For bliavitatta compare Dhamma Sangani, English translation, p. 138. ' The Pali here has a play upon the two meanings of the word acehara, a heavenly nymph, and a snapping of the fingers. foolish cry, "Give me an Apsaras," and taking no food he died. On hearing this Kalahatthi said, " This king is a great glutton : I will bring him to a better mind." And he said, " The golden geese too that travel through the air perished from eating the flesh of their kin," and to illustrate this lie repeated two stanzas Just as these dhatarattha geese that travel through the air All died because they lived upon a most unnatural fare, So too do thou, O king of men; list well to what I say, For eating this unlawful food, thee too they'll drive away. Once upon a time, they say, ninety thousand geese dwelt in Golden Cave on mount Cittakuta. For four months in the rainy season they do not stir out. If they should do so, their wings being full of water, they would be unable to take a long flight and would fall into the sea, and therefore they do not stir out, but when the rainy season is drawing near, they gather wild paddy from a' natural lake, and filling their cave with it live upon rice. But no sooner had they entered the cave than an unnanabhi spider as big as a chariot wheel at the entrance of the cave used to spin a web every month, and each thread of it was as thick as a cow's halter. The geese give two portions of food to a young goose,- thinking he will then be able to break through the web. [470] When the sky clears, this young goose being in front of them severs the web and the rest all escape by the same way. Now once the rainy season lasted five months, and the food of the geese grew short. They consulted as to what was to be done and said, " If we are to live, we must take the eggs." First they ate the eggs, then the goslings and after that the old geese. At the end of five months the rain left ofi", the spider had spun five webs, and the geese from eating the flesh of their kin had grown feeble. The young goose that had received a double portion of food, striking at the webs broke four of them but could not break the fifth, and stuck there. So the spider cut off his head and drank his blood. came First one and then another and struck the web, and the spider said, " Here's another of them stuck in the same place," and sucked the blood of all of them, and at that time the family of the dhatarattha geese became extinct, they say. The king was anxious to give yet another illustration, but the citizens rising up said, " My lord commander, what do you propose to do ? How will you proceed now you have caught the man-eating rogue 1 If he does not give it up, have him expelled from his kingdom," and they would not sufier the king to say a word. Hearing the common talk of the people, the king was terrified and could say nothing more, and once again the commander said to him, " Sire, will it be possible for you to give it up?" " Impossible," he said. So the commander placed on one side all his harem, his sons and his daughters, arrayed in all their splendour, and said, " Sire, behold this circle of your kinsfolk, this band of councillors and your royal pomp : be not undone, but cease from eating man's flesh.'' The king said, "All this is not dearer to me than man's flesh." "Then depart, sire, from this city and kingdom.'' " Kalahatthi," he said, " I do not want my kingdom; I am ready to depart, but grant me one favour; let me have my sword and my cook." So they let him take a sword, a vessel for cooking pian's flesh and a basket, and giving him his cook they carried out his expulsion from the kingdom. [471] Taking his cook he set out from the city and entered a forest and made his dwelling at the foot of a banyan tree. Living there he would take his stand on the road which led through the forest, and killing men he would bring their bodies and give them to the cook, and he cooked the flesh and served it up and both And when he sallied forth, crying, "Here of them lived after this manner. am I, the man-eating robber " no one could hold his own, and they ! all fell to the ground and any one of them that he fancied, he seized, heels upwards or not as it might happen, and gave him to his cook. One day, he did not find any man in the forest, and when on his return the cook said, "How is this, sire?" he told him to put the pot on the brasier. "But where is the meat, sire?" "Oh I will find some meat," he said. Thought the ! cook, " I am a dea,d man," and all of a tremble he made a fire and put the pot on the brasier. Then the man-eater killed him with a stroke of his sword and cooked and ate his flesh. Thenceforth he was quite alone and had to cook his food himself. The rumour spread throughout all India, "The man-eater murders wayfaring men." At that time a certain wealthy brahmin who traded with five hundred waggons was travelling from the east in a westerly direction and he thought, " This man-eating robber, they say, murders men on the road. By a payment of money I will make my way through the forest." So he paid a thousand pieces of money to the people who lived at the entrance of the forest, bidding them convoy him safely through it and set out on the road with them. He placed all his caravan in front of him, and having bathed and anointed himself and put on sumptuous apparel he seated himself in an easy carriage drawn by white oxen, and escorted by his convoy he travelled last of all. The man-eater climbing up a tree was on the look out for men, but though he felt no appetite for any of the rest of the convoy, no sooner did he catch sight of the brahmin than his mouth watered through desire to eat him. When the brahmin came up to him, [472] he proclaimed his name, crying, " Here am I, the man-eating robber," and brandishing his sword, like to one filling men's eyes with sand, he leaped upon them and no man was able to stand up against him, but they all fell prone upon the ground. Seizing the brahmin as he sat in his easy carriage by the foot he slung him on his back, head downwards, and striking his head against his heels so carried him off. The men rising up cried one to another, " Ho my ! man, bestir yourself. We received a thousand pieces of money from the brahmin's hands. Who amongst us wears the semblance of a man ? Let us, one and all, strong man or weakling, pursue him for a short space." They pursued him and the man-eater stopped and looked back, and not seeing anyone went slowly on. At that moment a bold fellow running at full speed came up with him. On seeing him, the robber leaping over a fence trod upon an acacia splinter^ which, wounding him, came out at the top of his foot, and the robber went limping along with the blood trickling from the wound. Then his pursuer on seeing it said, " Surely I have wounded him you just follow on behind and I will catch him." : They saw how feeble he was and joined in the pursuit. When the robber saw that he was pursued he dropped the brahmin and secured his own safety. The brahmin's escort as soon as they had recovered him- thought, "What have we got to do with this robber 1" and turned back. But the man-eater, going to the foot of his banyan tree, lay down amongst the shoots and offered up a prayer to the spirit of the tree, saying, " My lady, nymph of the tree, if within seven days thou canst heal my wound, I will bathe thy tri\nk with blood from the throats of one hundred find one princes from all India, and will hang the tree all round with their inwards and offer up a sacrifice of the five sweet kinds of flesh." Now, in consequence of having nothing to eat or drink, his bgdy wasted away, and within the seven days his wound healed. He recognised that Tiis cure was due to the tree-nymph, and in a few days he recovered his strength by eating man's flesh and thought, " The spirit has been very helpful to me. I will discharge my vow." Taking his swoi-d he sallied forth from the foot of the tree [473] and set out, purposing to bring the kings.Now, a Yakkha which had gone about as his comrade, eating man's flesh with him,when in a former existence he himself had been a Yakkha, caught sight of him and knowing that he had in a former existence been his friend he asked him, saying, " Do you not recognise me, friend?" " I do not," he said. Then he told him about something they had done in a former state and the man-eater recognised him and gave him a kind greeting. When asked where he had been reborn, he told him of his place of birth and how he had been banished from his kingdom and where he was now living. He told him moreover how he was wounded by a splinter and that he was now going on an expedition to redeem his promise to the tree-nymph. " I must get over this difficulty of we will go together, my friend," he said. mine by your help : " I cannot go, but there is one service I can render you. I certainly know a spell characterised by words of priceless value. It ensures strength, speed of foot, and an increase of prestige. Learn this spell." He readily agreed to The couBtruction of this passage is not very clear, even if one takes khdnum to ' be a nominative as dhanwm, Jat. ii. 88. 14. Perhaps khSnum pitthipddena nikkhami means, he got rid of the splinter by rubbing the top of the other foot against it. ' ' J. V. 17 this, and the goblingave it to him and went off. The man-eater got the spell by heart, and from that time became swift as the wind and very bold. Within seven days he found a hundred and one kings on their ways to parks and other places and leaped upon them with the swiftness of the wind, proclaiming his name, and by jumping about and shouting he greatly terrified them. Then he seized them by the feet and held them head downwards, and striking their heads with his heels carried them oflf with the swiftness of the wind. Next he drilled holes in the palms of their hands and hung them up by a cord on the banyan tree, and the wind striking them as they just touched the ground with the tips of their toes, they hung on the tree, revolving like withered wreaths of flowers in baskets. But he thought, " Sutasoma was my private teacher let not India be : altogether desolate," and did not bring him. Being minded to make an offering to the tree he lighted a fire and sat down, sharpening a stake. The tree-nymph on seeing this thought, " He is preparing to offer sacrifice to me, but it was not I that healed his wound [474] he will now make : a great slaughter. What is to be done ? I shall not be able to stop him." So she went and told the Four Great Kings of it and bade them stop him. When they said they could not do it, she approached Sakka and told him the whole story and asked him to stop him. He said, "I cannot do it, but I will tell you some one who can." She said, " Who is that ? " " In the world of men and gods," he answered, " there is no one else, but in the city of Indapatta in the Kuru kingdom is Sutasoma, prince of Kuru. He will tame and humble this man and will save the lives of these kings, and cure him of eating human flesh and will shower nectar over all India. If you are anxious to save the lives of the kings, bid him first bring Sutasoma and. " All right,'' said the tree-spirit and then offer his sacrifice to the tree.'' went quickly, disguised as an ascetic, and approached close to the maneater. At the sound of footsteps he thought, " Can one of the kings have escaped?" Looking up and seeing him he thought, "Ascetics surely ai-e kshatriyas. If I capture him, I shall make up the full number of one hundred and one kings and offer my sacrifice'." He rose up and sword in hand pursued the ascetic, but though he chased him for three leagues he could not overtake him, and streams of sweat poured from his limbs. He thought, "I once could pursue and catch an elephant, or horse, or chariot going at full speed, but to-day though I am running with all my might I cannot catch this ascetic who is going just his natural pace. What can be the reason for this ? " Then thinking, " Ascetics are accustomed to obey : if I bid him stand and he does so, I shall catch him," he cried, " Stand, holy sir.'' " I am standing," he answered, " do you too try and ' As Sutasoma was left behind, one more victim was still wanting to complete the number. stand." Then he said, " Ho there ! ascetics even to save their life do not tell a lie, but you speak falsely," and he repeated this stanza : [475] Although I bid thee stand, thou still dost forward fly. And crying Lo ' I stand,' methinks thou dost but lie ! Unseemly 'tis this sword, ; priest, thou must assume To be a harmless shaft equipped with heron's plume^. Then the nymph spoke a couple of stanzas : Steadfast in righteousness am I, Nor change ray name or family. Here robbers but brief moment dwell. Soon doomed to pass to woes of hell. Be bold and captive here great Sutasoma bring And by his sacrifice shalt thou win heaven, king. With such words the nymph put off her disguise as an ascetic and stood revealed in her own form, blazing in the sky like the sun.The man-eater hearing what she had to say and beholding her form asked who she was, and on her replying that she had come to life as the spirit of this tree, he was delighted and thinking, " I have looked upon my tutelary divinity," he said, " O heavenly sovereign, be not troubled by reason of Sutasoma, [476] but enter once more into thine own tree.'' The spirit entered into the tree before his very eyes. At that moment the sun set and the moon arose. The man-eater being versed in the Vedas and their auxiliaries and acquainted with the movements of the astral bodies, looking at the sky, thought, " To-morrow it will be the Phussa asterism ; Sutasoma will come to the park to bathe and then will I lay hands upon him. But as he will have a strong guard and the dwellers throughout all India will come to guard him for three leagues around, at the first watch, before the guard is posted, I will go to the Migacira park and descend into the royal tank and there take my stand." So he went down into the tank and stood there, covering his head with a lotus leaf. By reason of his great glory the fish, tortoises and the like fell back and swam about in large bodies at the water's edge.Whence, it may be asked, came this glory of his ? From his a former existence. devotion in For at the time when Kassapa was Buddha, he started a distribution of milk by ticket. Owing to this he became very mighty, and having got the Assembly of the Brethren to erect a hall for a fire to dispel the cold, he provided fire, firewood and an axe to cleave the wood. As the result of this he became famous. — So now when he had gone into the garden,. while it was still early dawn, they picked a guard for three leagues round about, and king Sutasoma quite early in the morning after breakfast, mounted on a richly caparisoned elephant, with a complete force of four arms, sallied from the city. At that very moment a brahmin named Nanda from Takkasila, ' A heron's feather was fixed on an arrow. bringing with him four stanzas, each worth a hundred pieces of money, reached the city after a journey of one hundred and twenty leagues, and took up his abode in a suburb. At sunrise on entering the city he saw the king issuing forth by the eastern gate, and raising his hand he cried, " Victory to the king." Now the king being far-sighted, as he was riding along, saw the outstretched hand of the brahmin as he stood on some rising ground, and drawing nigh to him on his elephant he spoke after this manner : Born in what realm and why, I pray, Dost hither come, brahmin, say; [477] This said, to-day I grant to thee Thy prayer, whatever it may be. Then the brahmin answered him : Four verses, mighty king, to thee Of import deep as is the sea I hither bring ; list to them well, Secrets of highest worth they tell. " Great king," he said, " these four verses taught me by the Buddha Kassapa are worth a hundred pieces of money each, and having heard that you take pleasure in libations' of soma juice, I am come to teach you." The king was greatly pleased and said, " Master, in this you have done well, but it is impossible for me to turn back. To-day, because it is the Phussa conjunction, it is the day for bathing my head when I return I : will listen to you. Be not dissatisfied with me." And with these words he bade his councillors, saying, " Go ye and in a certain house of a brahmin prepare a couch and arrange a dining place under cover," and he retired into his park. This was girt about by a wall eighteen cubits high and guarded all round by elephants within touch of one another. Then came horses, then chariots, and finally archers and like a other foot-soldiers — mighty troubled ocean was the army that had been transported thither. The king, when he had put ofi" his heavy adornments and had been shaved and shampooed, bathed in all his royal majesty in the lotus tank, and coming up out of the water he stood there clad in bathing garments, and they brought him scented garlands to adorn him. The man-eater thought, " When he is fully dressed, the king must be a heavy weight. I will seize him just when he is light to carry." [478] So shouting and jumping about and whirling a sword above his head as quick as lightning he proclaimed his name, crying, " Ho here am I, the man-eating robber," and he laid his ! finger on his forehead^ and stepped out of the water. As soon as they heard his cry, the elephant-riders with their elephants, the horsemen with their horses, and the charioteers with their chariots fell to the ground, and all the host of them dropping the weapons they held lay ' suta. A play upon the double meaning of the word, juice and sacred literature. 2 As a mark of reverence for the Bodhisatta. prone upon their bellies. The man-eater seized Sutasoma, holding him erect. The rest of the kings he had caught by the foot- and held head downwards and had gone off with them, knocking their heads against his heels, but in coming up to the Bodhisatta he stooped down and lifting him up placed him on his shoulders. Thinking it would be a roundabout way by the gate he leaped over the wall, eighteen cubits high, at the point where it faced him, and going forward he tramj)led on the temples of elephants exuding the juice of rut, overthrowing them as it were mountain peaks. Next he trod on the backs of the horses swift as the wind were they and of priceless worth — laying them also low. Then as he stepped on the fronts of the splendid chariots, he was like to one whirling a humming top or as it were one crushing the dark green phalaka'' plant or banyan leaves, and at a single burst he ran a distance of three leagues. Then wondering if anyone were following to rescue Sutasoma, he looked and seeing no one he went on slowly. Noticing the drops that fell upon him from Sutasoma's hair he thought, " There is no man living free from the fear of death : Sutasoma, too, methinks, is weeping from this fear," and he said : Men versed in lore, in whom high thoughts arise, Such never weep, the learned and the wise; All find herein ti refuge and a stay. That sages thus can sorrow drive away. Is it thy kin, wife, child, perchance thyself. Thy stores of grain, thy gold and silvet pelf [479] What, Sutasoma, caused thy tears to flow? Great Kuru lord, thy answer we would know. Sutasoma said Nay, I no tears am shedding for myself. Nor for my wife or child, my realm or pelf. The practice of the saints of old I keep, And for a promise unfulfilled I weep. Once to a brahmin I my word did plight. What time in mine own realm I ruled with might; That plighted word I fain would keep and then, My honour saved, return to thee again. Then the man-eater said : I'll not believe if any one should be By happy chance from jaws of death set free, He would return to yield him to his foe; No more wouldst thou, if I should let thee go. [480] Escaped from fierce man-eater shouldst thou come, Full of sweet longings, to thy royal home. Dear life with all its charms restored to thee. Why in the world shouldst thou come back to me? ' Compare Balardmdyana, Act ix. Stanza 51, bhraviarakabhramam bhrSmyate rathal}. ' phalaka, the plant Mesua Roxburghii, or it might be the seed-pods of the lotus. In Jdt. vol. I. 304. 26, 28, and Jdt. vol. ii. 68. 17, we find pMlaJcattharasayana, a bed of phalaka leaves. On hearing this the Great Being, like a lion still fearless, said : If innocent, a man would death prefer To life o'erclouded with some odious slur; Should he, to save his life, a falsehood tell, It may not shield him from the woes of hell. iThe wind may sooner move some mountain high. Or sun and moon to earth, fall from the sky, Yea, rivers all up stream may flow, my lord, Ere I be guilty of one lying word. Though he spoke thus, the man-eater still did not believe him. So the Bodhisatta, thinking, "He does not believe mej by means of an oath I will make him believe," said, " Good Mister Man-eater, let me down from your back and I will take an oath and make you believe me." After these words he was let down by the man-eater and placed upon the ground, and in taking an oath he said : [481] Lo as I touch this spear and sword ! To thee I pledge my solemn word, Release me and I will debt-free. My honour saved, return to thee. Then the man-eater thought, " This Sutasoma swears under penalty of violating kshatriya rules.What do I want with him ! Well, I too am a kshatriya king. I will take blood from my own arm and make an offering to the spirit of the tree. This is a very faint-hearted fellow." And he said : The word thou once didst to a brahmin plight. What time in thine own realm thou ruledst with might. That plighted word I bid thee keep and then. Thy honour saved, return to me again. Then the Great Being said, " My friend, do not vex yourself. After I have heard the four verses, each worth a hundred pieces of money, and have made an offering to the preacher of the Law, I will return at daybreak." . And he spoke this stanza : The word I once did to a brahmin plight. What time in mine own realm I ruled with might, That plighted word I first will keep and then, My honour saved, return to thee again. Then the man-eater said : " You have taken an oath under penalty of violating the custom of kshatriyas. See that you act accordingly." "My man-eating friend," he said, " you have known me from a boy never even : in jest have I aforetime told a lie, and now that I am established on the throne and know right and wrong, why should I lie ? Trust me, [482] I will provide an offering for you." Being induced to believe him he said, " Well, sire, depart, and, if you do not return, there can be no offering and ' These verses have occurred in vol. iv. p. 286, English version. the spirit does not agree to it without you : do not place any obstacle in the way of my oflfering," and he let the Great Being go. Like the moon escaped from the jaws of Kahu and with the strength of a young elephant he speedily reached the city. And his soldiers thought, " King Sutasoma is wise and a sweet preacher of the Law. If he can have a word or two with him he will convert the man-eater and will return, like a furious elephant escaping from the lion's mouth." And thinking, "The people will chide us and say, 'After giving up your king to the man-eater are ye come back to us?' " they remained encamped outside the city walls, and when they saw him coming from afar oflF they went out to meet him and saluting him with a friendly greeting they asked, " Were you not, sire, heartily sick of the man-eate??" "The man-eater," he said, "did something far harder than anything my parents ever did. For being such a fierce and violent creature, after listening to my preaching of the Law, he let me go." Then they decked out the king and mounting him on an elephant escorted him into the city. On seeing him the inhabitants rejoiced, and owing to his zeal for the Law, he did not visit his parents but thinking, " I will see them by and bye," he entered his palace and took his seat upon his throne. Then he summoned the brahmin and gave orders for him to be shaved, and when his hair and beard had been trimmed and he was washed and anointed and decked out with brave apparel, they brought him to the king. And when the brahmin was presented, Sutasoma himself afterwards took a bath and ordered his own food to be given to the brahmin, and when he had eaten he himself partook of the food. Then he seated the brahmin on a costly throne and to mark his reverence for him he made offerings of scented garlands and the like to him, and seating himself on a low seat he prayed him, saying, " Master, we would hear the verses which you have brought to us." To throw light upon this the Master said : Released from fierce man-eater's hand he flies To brahmin friend and 'Fain would we,' he cries, [483] 'Hear stanzas worth a hundred pieces each. Us for our good if thou wouldst deign to teach.' The brahmin, when the Bodhisatta made his request, after shampooing his hands with perfumes, pulling a beautiful book out of a bag took it in both hands and said : " Well, sire, listen to my four stanzas, each worth a hundred pieces of money ; they were taught me by Kassapa Buddha, and are destructive of passion, pride and similar vices, and procure for man the removal of desire, the cessation of the faculties, even the eternal mighty Nirvana, to the decay of lust, the cutting of the circle of transmigration and the rooting out of attachment," and with these words, looking at his book, he repeated these stanzas : In union with the saints just once, Sutasoma, be, And ne'er consort with evil men and peace shall compass thee. With holy men consorting aye, as friends such only know, From holy men true doctrine learn and daily better grow. As painted cars of royalty wax dim and fade away, So too our bodies frail wear out and suflfer swift decay. But Faith of holy men abides and never waxes old. Good men proclaim it to the good through ages yet untold. The sky above us stretches far, far stretches earth below, And lands beyond the boundless sea far distant are we know. But greater stiU than all of these and wider in its reach Is doctrine whether good or bad that saints or sinners preach. Thus did the brahmin teach him the four stanzas, each worth a [484] hundred pieces, just as he had been taught them by Kassapa Buddha, and then remained silent. The Great Being was delighted at hearing them and said, " My journey here is not without its reward," and thinking, " These verses are not merely the words of a disciple or a saint nor the_work of a poet, but were spoken by the Omniscient One j I wonder what -they are worth. Though one were to give a whole world that extends to the Brahma heaven, after filling it with the seven precious things, one could not make an adequate return for these stanzas. Surely I can give him sovereignty in the city of Indapatta covering seven leagues in the realm of Kuru, which extends over three hundred leagues. Doubtless it is his merited fate to be king." But regarding him with the power he possessed of divining a man's future from his personal appearance, he found no such signs. Then he bethought him of the office of commander-in-chief and similar posts, but did not find that he was destined even to the headship of a single village. Next, considering the case of acquisition of wealth and starting from a crore of money he found he was destined to receive four thousand pieces, and thinking to honour him with just this sum he bestowe'd on him four purses containing a thousand pieces each and he asked him, saying, " Master, when you teach other princes these verses, how much do you receive?" " A hundred for each one, sire," he said, " so they are worth just a hundred pieces." The Great Being said, " Master, you are ignorant of the priceless value of the goods you hawk about. Henceforth let them be considered worth a thousand pieces,'' and so saying he repeated this stanza Not hundreds merely are they worth, nay thousands rather say, So brahmin here four thousand take and, quick, with them away. Then he presented him with an easy carriage [485] and gave orders to his men, saying, " Convey this brahmin safely to his home," and so dismissed him. At this moment loud sounds of applause were heard and cries of " Bravo, bravo king Sutasoma has highly honoured these verses, deeming ! worth a bhou»aad pieces what was valued at a hundred." The king's parents hearing the noise asked what it meant, and on learning the true state of things, by reason of their covetousness were angry with the Great Being, but after dismissing the brahmin he went to them and stood saluting them. Then his father said, " My son, you have escaped from the hands of one described as a fierce robber," and instead of expressing pleasure at seeing him, through his greed of money he asked, " Is it true what they say, that you gave four thousand pieces of money for hearing four stanzas," and on his confessing it was so, his father repeated this verse Verses may be worth eighty pieces each, Or e'en a hundred may in value reach. But, Sutasoma, thou thyself must own A stanza worth a thousand is unknown. Then the Great Being, to induce him to see things in a different light, said, " Dear father, it is not increase in wealth I desire, but inci-ease in learning," and he uttered these stanzas Increase in holy lore I most desire And to the friendship of the saints aspire ; No rivers can the void of ocean till. So I good words imbibe, insatiate still. As flames for wood and grass insatiate roar. And seas aye fed with streams crave more and more. E'en so do sages, mighty lord of lords, Insatiate hearken to well-spoken words. If from the mouth of my own slave I e'er Should verses full of deepest import hear, [486] His words I would accept with honour due, Unsated still with doctrines good and true. After having thus spoken he said, " Do not just for the sake of money blame me. I have come here, after swearing an oath that when I had heard the Truth I would return. Now then I will go back to this monster do you then accept this sovereignty,'' and handing it over to him he spoke this stanza This realm is thine with all its wealth of gold. Trappings of state and joy and bUss untold. Why blame, should I from sensual pleasures fly And at man-eater's hand go forth to die ? At this moment the heart of the king's father grew hot within him and he said, " What, my dear Sutasoma, is this you say ? I will come with a complete host of all four arms ^ and will seize the robber," and he repeated this stanza : For our defence lo ! valiant soldiers come. Some riding elephants, on chariots some. horsemen armed with bow Foot-soldiers these, these Marshal our host and let us slay our foe. ' Elephants, cavalry, chariots, and infantry. Theu his father and mother, their eyes swimming with tears, besought him, saying, " Go not, my son, nay, you cannot go," and sixteen thousand dancing girls and the rest of his suite lamented and said, " Leaving us helpless, whither wouldst thou go, sire ? " and no one throughout the city could restrain his feelings and they said, " He has come, they tell us, after giving a promise to the man-eater, and now [487] that he has heard four stanzas worth a liundred pieces each and has paid due honour to the preacher of the Law and bidden farewell to his parents, he will return once more to the robber,',' and the whole city was greatly stirred. And on hearing what his father and mother said, he repeated this stanza : Wondrous this deed of our man-eating foe, To capture me alive and let me go. Calling to mind his friendly acts of yore How can I violate the oath I swore? Comforting his parents he said, " Dear father and mother, be not anxious about me: I have wrought a virtuous action, and mastery over the desires of the six senses' is no hard matter,'' and bidding farewell to his parents he admonished the rest of the people and so departed. The Master, to make the matter clear, said : Farewell to parents said, with counsel wise Townsmen and soldiers he did straight advise. Then true to plighted word refused to lie And to man-eater back again did hie. Then the man-eater thought, " If my friend Sutasoma wishes to return, let him return, otherwise not, and let my tree-spirit [488] do whatsoever she pleases, and I will put these princes to death and make an offering of their flesh with the five sweet things.'' So he reared a funeral pile and kindled a fire, thinking he would wait till the coal was red hot, and while he sat and sharpened his spit Sutasoma returned. Then the man-eater at the sight of him was glad at heart and asked, saying, " My friend, have you gone aiid done what you wanted to do?" The Great Being said, "Yes, your majesty, I have heard the stanzas that were taught the brahmin by the Kassapa Buddha, and I paid due honour to the preacher of the Truth, and so I have come back, having done the thing I had to do." To illustrate this, he repeated this stanza : My word I once did to a brahmin plight, What time in mine own realm I ruled with might, And now that I have kept my plighted word And saved my honour, have returned, my lord. So slay and offer me to thy tree-sprite Or for man's flesh sate thy fell appetite. 1 See Jataka, iii. 234. 18. On hearing this the man-eater thought, " This king has no fear ; he speaks with all the terrors of death dispelled. I wonder from whence comes this power. It can be nothing else. He says, ' I have heard the verses that the Kassapa Buddha taught.' This supernatural power must come from them. I will make him utter these verses in my hearing, and so will I too be free from all fear." And being so resolved he repeated this stanza The fire still smokes: though I somewhat delay, I forfeit not the right to eat my prey. Meat roast o'er embers clear is roasted well These strains a hundred pieces worth, come, tell. [489] The Great Being on hearing this thought, " This man-eater is a sinner : I will rebuke him somewhat and by my words I will put him to shame," and he said : Thou, man-eater, art a wicked wight, Fall'nfrom thy throne- through carnal appetite; These verses do proclaim the Right to me. But how, I pray, can Right and Wrong agree? To wicked robber, one whose hands are steeped iu gore. Whence cometh Truth or Right ? What profits holy lore I Even when addressed in these words the man-eater was not angry. Why was this? It was owing to the mighty power of charity in the Great Being. So he said, "Am I only, friend Sutasoma, unrighteous?" and he repeated this stanza : The man that hunts a beast to make him savoury meat. And one that slays a man, his fellow's flesh to eat, Both after death in guilt are counted much the same : Then why am I alone for wickedness to blame? On hearing this the Great Being, in refuting his heresy, repeated this stanza : Of five-clawed things a warrior prince all witting five may eat, Wicked art thou, king, in. that thou eat'st forbidden meat. [490] On receiving this rebuke, as he saw no other means of escape, he tried to conceal his own wrong-doing and repeated this stanza : Escaped from fierce man-eatef didst thou come Full of sweet longings to thy royal home, And then to foe entrust thy life once more ? Well versed art thou, forsooth, in astral lore ! Then the Great Being said, " Friend, one like me must be well versed in the lore of kshatriyas. I know it well, but I do not regulate my actions accordingly," and he spoke this stanza ; All such as are in kshatriya doctrine ' versed In hell are mostly doomed to life accursed. Therefore I have all kshatriya lore abhorred And here returned, true to my plighted word : Make then thy sacrifice and eat me up, dread lord. The man-eater said Palatial halls, broad acres, steeds and kine. Perfumes, rich robes and many a concubine, All these as mighty lord thou holdst in fee In Truth what blessing, prithee, dost thou see? [491] The Bodhisatta said : Of all the sweets this world can yield to me None sweeter than the joys of Truth I see Brahmins and priests that in the Truth abide, Birth, death, escaping, reach the further side. Thus did the Great Being discourse to him of the blessing of Truth. Then the man-eater, regarding his face, glorious as a lotus in bloom or as the full moon, thought, " This Sutasoma sees me preparing a pile of embers and sharpening a spit and yet does not show an atom of fear. Can this be the magic power in these verses that are worth a hundred pieces or does it arise from some other truth ? I will ask him." And in the form of a question he repeated this stanza : Escaped from fierce man-eater didst thou come Full of sweet longings to thy royal home, And then once more return to meet thy foe? Thou, surely, prince, no fear of death canst know, To keep thy plighted word and worldly lusts forego. The Great Being in answer to him said As mine I countless acts of virtue claim. My bounteous offerings are known to fame, To the next world a path I have kept clear Who that abides in Faith holds death in fear? As mine I countless acts of virtue claim. My bounteous offerings are known to fame, [492] With no regrets to heaven I'll take my way, So sacrifice and then devour thy prey. My parents have I cherished with fond care, My rule wins praise as eminently fair. To the next world a path I have kept clear: Who that abides in Faith holds death in fear? My parents have I cherished with fond care, My rule wins praise as eminently fair. With no regrete to heaven I'll take my way, So sacrifice and then devour thy prey. 1 See mpra, p. 123, where by kshatriya doctrine it is maintained that a man is justified iu doing evil to serve his own interests. To friends and kin due service I have done, My rule was just and praise from all has won, With no regrets to heaven I'll take my way, So sacrifice and then devour thy prey. Gifts manifold to many I supplied, Yea, priests and brahmins fully satisfied, To the next world a path I have kept clear: Who that abides in Faith holds death in fear? Gifts manifold to many I supplied, Yea, priests and brahmins fully satisfied. With no regrets to heaven I'll take my way, So sacrifice and then devour thy prey. [493] On hearing this the man-eater thought, " This king Sutasoma is a good and wise man supposing I were to eat him, my skull would split : into seven pieces, or the earth would open her mouth and swallow me up,'' and being terrified he said, " My friend, you are not the sort of man that I ought to eat,'' and he repeated this stanza : He knowingly would quaff a poison cup Or fiery snake, so fell and fierce, take up. Yea into fragments seven his head would fly That dares to eat a man that cannot lie. Thus did he address the Great Being, saying, " You are, as it were, a deadly poison, methinks who will eat you t " and being anxious to hear ; those verses he besought him to tell him them, and when in order to produce a due reverence for holy things his prayer was rejected by the Great Being, on the ground that he was no proper recipient of verse of such unexceptionable morality, he said, " In all India there is no sage like this, for when he was released from my hand he went and heard these verses, and after paying due honour to the preacher of the Law he came back again with death written on his forehead. These verses must be of transcendent excellence," and being still more filled with a reverent desire to hear them, he besought the Great Being and repeated this stanza Hearing the Truth men soon discern betwixt the good and ill Perchance if heard these strains my heart with joy in Truth may fill. Then the Great Being thought, " The man-eater is now eager to hear I : will reveal them to him," and he said, " Well then, my friend, listen carefully," and having gained his .attention he sang the praises of these verses exactly as he was taught them by the brahmin Nanda, while the gods in the six worlds of sense all broke into one loud cry [494], and the angels in heaven shouted applause, and the Great Being thus proclaimed the Truth to the man-eater : In union with the saints just once, O Sutasoma, be'. ' Here follow the four stanzas already given supra, p. 264. Owing to these verses being so well delivered by the Great Being and to the fact that he himself was wise, the man-eater thought, " These stanzas are, as it were, the words of an Omniscient Buddha," and his whole body thrilled with the five kinds of joy, and he felt a tender pity for the Bodhisatta and regarded him in the light of a father that was ready to confer on him the white umbrella of royalty. And he thought, " I see no offerings of yellow gold to give to Sutasoma, but for each stanza I will grant him a boon," and he spoke this verse Pregnant with meaning and in accents clear Thy goodly words, prince, fall on mine ear, So glad am I at heart, that I rejoice Four boons, good friend, to offer thee for choice. Then the Great Being upbraided him and said, " What boon, forsooth, will you oflfer me ? " and he repeated this stanza : [495] One his own mortal state that fails to learn, Or good from evil, heaven from hell discern, The slave of carnal appetite, how can A wretch like thee know any boon for man? Suppose I say 'Grant me this boon' and then Thou shouldst thy promised word take back again, Who that is wise would knowingly incur So clear a risk of quarrelling, good sir? Then the man-eater said, " He does not believe me ; I will make him believe," and he repeated this stanza ; No one should claim to grant a boon and then His promised word, false man, take back again : Amongst these boons, my friend, all fearless choose; I'll grant it thee, though life itself I lose. Then the Great Being thought, " He has spoken like a brave fellow and will do what I tell him ; I will accept his offer. But if I should choose as the very first boon that he should abstain from eating human flesh, he will be very sick at heart. I will first choose three other boons, and after that I will choose this," and he said : Who with a saint lives face to face' ever with saint agrees. So too a sage is ever sure a brother sage to please : Thus safe and sound a hundred years I pray to see thee live : This is the first of all the boons I fain would have thee give. [496] The man-eater, on hearing this, thought, "This man, even though I have driven him from his sovereignty, now wishes long life for me, the noted robber that lusteth after human flesh and would do him a mischief. Ah ! he is my well-wishei-." And he was glad at heart, not knowing that this boon had been chosen to cheat him to his good, and in granting the boon he uttered this stanza ' sakkhi. The echoliast renders it ' friend,' apparently from the v.l. sakhi. Who with a saint lives face to face ever with saint agrees, So too a sage is ever sure a brother sage to please : Thou fain wouldst see me safe and sound for years twice fifty live: Lo at thy prayer this first of boohs to thee I gladly give. ! Then the Bodhisatta said : These warrior chiefs held captive in thy hand, By sprinkling hailed as kings in many a land, These mighty lords of earth thou must not eat: For this as second boon I next entreat. Thus did he in choosing a second boon gain the boon of life for over a hundred kshatriyas, and the man-eater in granting the boon to him said : These warrior chiefs held captive in my hand. By sprinkling hailed as kings in many a land. These mighty lords, I'll not eat them, I swear : This second boon too. grant I to thy prayer. [497] Well, did these kings hear what they were talking about 1 They did not hear it all. For when the man-eater lighted a fire, for fear of any injury to the tree from the smoke and flame, he stepped back a space from it, and the Great Being conversed with him, seated in the interval between the fire and the tree, and consequently these kings did not hear all that they said, but heard only partially, and they comforted one another, saying, " Fear not now will Sutasoma convert the man-eater,'' and at this moment : the Great Being spoke this stanza : Thou captive holdst a hundred kings and more. All strung up by their hands and weeping sore. Restore them each to his own realm again : This the third boon I would from thee obtain. Thus did the Great Being in making his third choice choose the restoration of these kshatriyas, each to his own kingdom. Why was this ? Because the ogre, supposing he did not eat them, through fear of their hostility would either enslave them all and make them dwell in the forest, or would slay them and expose their dead bodies, or would bring them to the border country-and sell them as slaves; and therefore he made choice as his boon of their restoration to their own kingdoms, and the man-eater in granting his request spoke this stanza : I captive hold a hundred kings and more. All strung up by their hands and weeping sore. All will 1 to their realms restore again: This third boon too thou shalt from me obtain. Now in making his fourth choice the Bodhisatta .spoke this stanza : Distracted is thy realm and sick with fright. In caves much people hide them from thy sight. From eating human flesh, O king, abstain: This the fourth boon I would from thee obtain. _ ^ [498] When he had so spokeu, the man-eater clapped his hands and laughing said, "Friend Sutasoma, what in truth is this that you say ? How can I grant you this boon ? If you are anxious to receive another boon, choose something else," and he uttered this stanza: Much to my taste I surely find this food; 'Twas for this cause I hid within the wood. How then from such delights. should I abstain? For thy fourth boon, good sir, pray, choose again. Then the Great Being said, " Because you love man's flesh, you say, ' I cannot abstain from it.' He verily that does evil because it is pleasant is a fool," and he repeated this stanza : 'A king like thee should not his pleasure take Nor sacrifice his life for pleasure's sake. Life in its highest sense, best gift, attain And future joys thou shalt by merit gain. When these words had been spoken by the Great Being, the man-eater was overcome with fear and thought, " I can neither repudiate the choice Sutasoma has made nor abstain from human flesh. [499] What in the world am I to do ? " and with his eyes swimming in tears he repeated this stanza I love man's flesh.: thou too must know. Great Sutasoma, it is so. From it I never can abstain, Think, sir, of something else atid choose again. Then the Bodhisatta said : Whoso shall ever his own pleasure take And sacrifice e'en life for pleasure's sake, , The poison cup like drunkard will he drain, And so hereafter sufiers endless pain. Who knowingly shall pleasilre here eschew, The arduous path of duty to pursue. As one in pain that drains the healing cup. So he to bliss in the next world wakes up. After he had thus spoken, the man-eater sorely lamenting repeated this stanza : The five-fold joys that from our senses spring And parents dear and all abandoning. For this cause came I in this wood to live; How then can I the boon thou askest give? Then the Great Being spoke this stanza Sages in speech duplicity ne'er show. True to their promise are good men, we know [500] 'Choose, friend, some boon' is what thou saidst to me; What now thou sayst with this will scarce agree. ' These verses are repeated from Jat. vol. in. p. 177, English version. Once more, still weeping, the man-eater spoke this stanza : Demerit, with disgrace and shame combined, Misconduct, lust and sin of every kind. All this, to eat marfs flesh, I did incur : Why then should I this boon on thee confer? Then the Great Being said ; No one should claim to grant a boon and then His promised word, false man, take back again : Amongst these boons, my friend, all fearless choose I'U grant it thee, though life itself I lose. When he had thus pointed out the stanza uttered in the first instance by "the man-eater, to inspire him with courage to grant the boon, he spoke this stanza Good men will life give up, but never right. True to their word e'en in their own despite • If thou shouldst promise, best of kings, a boon. Perfect thy work and see it done right soon'. One who to save a limb rich treasure gave Would sacrifice a limb, his life to save, [501] Yea, wealth, limbs, life and all away would fling. Right and its claims alone remembering. Thus did the Great Being by these means establish the man-eater in the Truth, and now to make clear to him his own title to respect he spoke this stanza One from whose lips a man the Truth may prove, — Yea all good men that will his doubts remove A refuge sure is he, a rest, a stay; The wise man's love for him should ne'er decay. After repeating these verses he said, " My man-eating friend, it is not right that you should transgress the words of so excellent a master, and I, too,when you were young, acted as your private teacher and gave you much instruction, and now with all the charm of a Buddha I have repeated to you stanzas worth a hundred pieces each : therefore you ought to obey my words." On hearing this the man-eater thought, " Sutasoma was my teacher and a learned man, and I granted him the choice of a boon. What am I to do? Death verily is a certainty in the case of an individual existence. I will not eat human flesh but will grant him the boon he asks," and with tears streaming from his eyes he rose up and fell at king Sutasoma's feet, and in granting the boon he repeated this stanza : [502] Sweet to my taste and pleasant is this food, 'Twas for this cause I hid within the wood; But if thou askest me to do this thing, This boon I'll grant to thee, my friend and king. ' avakarohi here and in Jat. vi. 280. 13, must mean ' pay, fulfil,' but avdkareyya in Jat. V. 495. 6, and 500. 19, seems to mean 'not to pay,' Is it possible that for datvana avdkareyya we should read datvd na avdkareyya? J. V. 18 Then the Great Being said, " So be it, friend ; to one firmly grounded in moral practice, verily even death is a boon. I accept, sire, the boon you have offered me. From this very day you are established in the path of a spiritual guide, and this being so I beg this favour of you : if you have any love for me, accept, sir, the five moral laws." " Very good," he answered, " teach me, friend, these moral laws." " Learn then from me, sire." So he saluted the Great Being with the five Rests ' and took a seat apart, and the Great Being established him in the moral law. At that moment the deities that dwell on the earth gathered together and said, " There is no one else from the inhabitants of the Avici hell to those of the highest of the Formless Worlds that by inspiring affection for the Great Being could make t^his man-eater abstain from eating human flesh. Oh a miracle has been ! wrought by Sutasoma," and they applauded, making the jungle re-echo ' with their loud cries, and hearing the tumult the Four Great Kings did likewise and there was one universal roar reaching even to the Brahma world. And the kings suspended on the tree heard this noise of applauding spirits, and the tree nymph still standing in her abode uttered a sound of applause. So the cry of the angel spirits was heard, but their form was invisible. The kings on hearing the loud applause of the spirits thought, " Owing to Sutasoma our lives are saved Sutasoma has wrought a miracle : in converting the man-eater"," and they offered up their praises to the Bodhisatta. The man-eater after bowing down to the feet of the Great Being stood apart. Then the Great Being said to him, " Friend, release these warrior princes." He thought, "I am their enemy; if they are released by me, they will say, ' Seize him, he is an enemy of ours,' and will do me a mischief, but even if I lose my life, I cannot transgress the moral law which I have accepted at the hands of Sutasoma I will go with him and release : them and in this way I shall find safety." Then bowing to the Bodhisatta he said, " Sutasoma, we will go together and release the warrior princes," and he repeated this stanza : [503] My teacher and my friend art thou in one. Behold, good sir, thy bidding I have done : Do thou in turn what I have bidden thee And straight we'll go and set these princes free. Then the Bodhisatta said to him : Thy teacher and thy friend am I in one, And thou in truth my bidding, sir, hast done: I too wiU do what thou hast bidden me And straight we'll go and set these princes free. And drawing nigh to them he said : Strung up upon this tree your tears fast flow Because of ogre that has wronged you so. Still we would fain from you a promise wring Never to lay a finger on this king. ' Ohilders, p. 327. ' The sense is clear, but the construction of damento is irregular. Then they Teplied : Strung up upon this tree and weeping sore This ogre that has wronged us we abhor, Yet will we all a solemn promise give To harm him not, if only we may live. [504] Then the Bodhiaatta said, "Well, give me this promise," and he repeated this stanza : Just as fond parents to their children may A merciful and tender love display, E'en such a father may he ever prove And may ye him as children dearly love. They, too, agreeing to this, repeated this stanza : Just as fond parents to their children may A merciful and tender love display. E'en such a father may he ever prove And may we him as children dearly love. Thus did the Great Being exact a promise from them and summoning the man-eater he said, "Come and release these princes," and the man-eater took his sword and severed the bonds of one of the kings, and as this king had been fasting for seven days and was maddened with pain, no sooner was he released by the cutting of his bonds than he fell on the ground, and the Great Being on seeing this was moved with compassion and said, " My man-eating friend, do not cut them down like this," and taking hold of a king firmly with both hands he clasped him to his breast and said, " Now cut his bonds." So the man-eater severed them with his sword and the Great Being, endowed as he was with great strength, placed him on his breast, and letting him down tenderly as though it were his own son laid him flat upon the ground. Thus did he lay them all on the ground, and after bathing their wounds he gently pulled the cords from their hands, just as it were a string from a child's ear, and washing ofi' the clotted blood he rendered the wounds harmless. And he said to the man-eater, " My friend, pound some bark from the tree on a stone and bring it to me." And when he had got him to fetch it, he performed an Act of Truth and rubbed the palms of their hands, and at that very moment their wounds were healed. The man-eater took some husked rice and cooked it as a 'prophylactic [505], and the pair of them gave it to the hundred and odd warrior princes to drink as a prophylactic, and so all of them were satisfied and the sun set. On the next day at dawn and at noon and in the evening they still gave them rice water to drink, but on the third day they gave them gruel with boiled rice, and so on till they were convalescent. Then the Great Being asked them if they were strong enough to go home, and when they answered they were equal to the journey he said, " Come, my man-eating friend, let us depart to our own kingdom." But weeping be fell at the Great Being's feet and cried, " Do you, my friend, take these kings and depart, but I will continue to live here on roots and wild berries." " What would you do here, my friend ? Your kingdom is a delightful one : go and reign at Benares." " Friend, what is this you say ? It is out of the question for me to go there : all my enemies. They the inhabitants of that city are will revile me and say, 'This fellow ate my mother or my father; seize this brigand,' and with a clod of earth they will deprive me of life, but if I am firmly established in the moral law by you, I could not kill anyone else, not even to save my life. I will not go. In consequence of my abstaining from eating human flesh how long shall I live ?, and now I shall no more set eyes on you," and he wept, saying, " Do you go." And the Great Being stroked him on the back and said, " My friend, my name is Sutasoma 1 have ere now tamed just such a cruel wretch as yourself, and if : you ask what story you are to tell in Benares, why I will either establish you there, or dividing my own kingdom I will hand over the half of it to you." " In your city too I have enemies," he said. Sutasoma thought, " In obeying my word this man has achieved a difficult task by some: means or other I must establish him in his former state of glory," and to tempt him he sang the praises of the great glory of his city and said : Of beasts and birds of every kind the flesh thou once didst share, By skilful cooks prepared was it, in sooth a dainty fare, Yielding such joy as Indra felt, to taste ambrosial food Why leave it all, to take delight alone within this wood ? [506] These noble dames with slender waists, magnificently dressed, That round about thee formerly, a thronging bevy, pressed. Whilst thou, like Indra midst his gods, didst step in happy mood Why leave them thus, to take delight alone within this wood? In midst of ample couch, king, thou once at ease didst lie, With many a woollen coverlet around thee piled on high. And pillow red beneath thy head and bedding clean and white Why leave it thus, within this wood alone to take dehght? There thou ofttimes at dead of night the beat of drum wouldst hear. And sounds surpassing human strains' would strike upon the ear, Music and song in imison, inspiring cheerful mood Why leave it all, to take delight alone within this wood ? Thou hadst a charming park wherein flowers in abundance grew, Migacira, so known to fame, as park and city too. There horses, elephants, and cars innumerable stood Why leave them all, to take delight alone within this wood? [5Q7] The Great Being thought, "Haply this man, calling to mind the flavour of dainties he enjoyed long ago, will be eager to come with me," and so he tempted him first with food, next by appealing to his passions, thirdly by the thought of a bed, fourthly by song, dancing and music, fifthly ' nippurisa. The word is applied to musio and means "not human," "not produced by human beings," but by gandharvas, or heavenly musioians. Morris, Academy, Feb. 25, 1888. by remembrance of a park and a city —with all these thoughts he tempted him, saying, " Come, sire, I will go with you to Benares and firmly establish you there and afterwards return to my own kingdom ; but if we shall fail in securing the kingdom of Benares, I will grant you the half of my realm. What have you to do with a forest life % Only do what I tell you." The man-eater after hearing his words was eager to go with him and he thought, " Sutasoma is anxious for my well-being and is a merciful man. He first established me in virtue and now says he will restore me to my former glory, and he will be able to do so. I ought' to go with him. What have I to do with a forest ? " And being glad at heart he was eager by reason of his merit to sing Sutasoma's praises, and he said, " Friend Sutasoma, there is nothing better than consorting with a virtuous friend, nothing worse than consorting with a wicked one," and he repeated these verses ; As in the dark half of the month the moon wanes day by day. So friendship with the bad, king, will suffer like decay; Thus I consorting with that cook, the lowest of the low, Wrought evil deeds, for which in time to hell I'm. doomed to go. As in the month's clear half the moon aye waxes day by day. So friendship with the good, O king, will suffer no decay: Thus with thee, Sutasoma, I consorting, thou must know. Shall after working righteousness to heaven alj blissful go. As copious floods when shed upon dry ground Are ever fleeting, transitory found, [508] E'en so is union of bad men, O king, Like water on dry land, a fleeting thing. But copious floods when shed upon the sea Enduring long are ever found to be, E'en such is union of good men, king, Like water in the sea, a lasting thing. No transient thing is union of the good. As long as life endures such brotherhood, But union of the bad soon falls away. Prom virtue's course bad men go far astray. Thus did that man-eater in seven stanzas sing the praises of the Great Being. But he took the man-eater and those kings and went to a frontier village, and the inhabitants on seeing the Great Being went to the city and reported it, and the king's ministers came with an army and escorted the Great Being, and with this escort he came to the kingdom of Benares. And on his way there the country people brought presents and followed in his train, and a great company reached Benares with him. At that time the man-eater's' son was the king and Kalahatthi was still commander-in-chief, and the people of the city reported it to the king, saying, " Sutasoma, they tell us, sire, has tamed the man-eater and is come here with him we will : not allow him to enter the city," and they hastily closed the city gates and stood by with arms in their hands. The Great Being, when he discovered that the gate was closed, left the man-eater and the hundred and odd kings and coining with a few of his counsellors he cried, " I am king Sutasoma, open ye the gate," and the officers went and told the king, and he ordered them to open the gate with all speed, and the Great Being entered the city. And the king and Kalahatthi came out to meet him [509] and took him up with them to the tower of the palace. The Great Being seating himself on the royal thi'one summoned the man-eater's chief consort and the rest of his counsellors, and addressing Kalahatthi said, " Why, Kalahatthi, do you not suflFer the king to enter the city? " He answered, " The wicked wretch that he was, while he was ruling as king in this city, devoured many men and did that which is not lawful for kshatriyas to do, and rent asunder all India :that is the reason why we act thus.'' " Ho not suppose," he answered, "that he will act after this sort now. I have converted him and established him in the moral law. Not even to save his life will he do anyone an injury you are in no danger from him ; act not after this : manner. Verily children ought to watch over their parents they who : cherish their father and mother go to heaven, the others go to hell." Thus did he admonish the king's son, as he sat by him on a low seat. And he instructed the commander-in-chief and said, " Kalahatthi, you are a friend and follower of the king, and were firmly established by him in great power you too ought to act in the king's interests." And admonishing ; the queen he said, " You, O queen, came from a noble stock and from his hand acquired the position of chief consort and were blest with many sons and daughters by him; you too ought to act in his interests.'' And, to bring this matter to a head, in teaching the law he said : No king should conquer one who aye inviolate' should be. No friend should get the better of a friend by treachery She of her lord that stands in fear is no true wife, I hold. Nor children they that nourish not a father when he's old. No council-hall is that wherein the wise do not appear. Nor wise are they that do not preach the Truth both far and near. The wise are they that lust and hate and error lay aside. And never fail to preach the Truth to mortals far and wide. The sage midst fools if silent none at once discern as wise, He speaks and all a Teacher of Nirvana recognise. Preach, glorify the Truth, and lift the sages' flag on high. Emblem of saints is goodly speech. Truth is the flag they fly. [510] The king and the commander-in-chief on hearing his exposition of the Truth were highly pleased and said, " Let us go and bring the great king here," and having made proclamation in the city by beat of drum, they called together the inhabitants and said, "Be not afraid; the king, they tell us, is established in righteousness : let us conduct him hither." So with a great multitude and with the Great Being at their head they went and 1 The commentator explains this to be a man's father or mother. saluted the king. And they provided barbers and when his hair and beard had been shorn and he had taken a bath and put on goodly raiment, they placed him on a pile of precious stones and besprinkled him and then conducted him into the city. The man-eating king paid great honour to the hundred and more kshatriyas and the Great Being, and there was great excitement throughout all India at the report that Sutasoma, lord of men, had converted the man-eater and re-established him on the throne. And the inhabitants of the city Indapatfca sent a message bidding the kings return. The Great Being stayed there just a month and admonished the king, saying, " Friend, we will be going ; see that you are zealous in good works and have five alms-halls erected at the city gates and at your palace door, and observe the ten royal virtues and guard against evil courses." And from a hundred and more royal cities a numerous army [511] assembled together, and with this escort he went forth from Benares. The man-eater too going forth with him halted midway on the road. The Great Being presented horses to ride to such as had them not and then dismissed them all. And they exchanged friendly greetings with him, and then after fitting salutations and embraces they returned each to his own people. The Great Being too on reaching Indapatta with great majesty entered the city, which its inhabitants had decorated like as it were a city of the gods. After paying his respects to his parents and expressing his pleasure at seeing them he ascended the palace tower. While exercising just rule in his kingdom the thought occurred to him, " The tree-spirit was very helpful to me I will see that it receives a ; religious offering." So he had a vast lake constructed near the banyan tree and transported thither many families and founded a village. It grew into a big place supplied with eighty thousand shops. And starting from the farthest limits of its branches he levelled the ground about the roots of the tree and surrounded it with a balustrade' furnished with arches and gates ; and the spirit of the tree was propitiated. And owing to the fact of the village having been settled on the spot where the ogre was converted, the place grew into the town of Kammasadamma. And all the kings, abiding in the admonition of the Great Being, performed good works such as alms-giving and the like, and attained to heaven. The Master here ended his religious instruction and said, "Not now only, Brethren, do I convert Angulimala, in former times too was he converted by me and he identified the Birth" "At that time the man-eating king was Angulimala, : Kalahatthi was Sariputta, the brahmin Nanda was Ananda, the tree-sprite was Kaasapa, Sakka was Anuruddha, the rest of the kings were the followers of Buddha, the king's father and mother were members of the great king's household, and king Sutasoma, it is said, was I myself." 1 vedika, This word is discussed in Senart's MaMvastu, i. pp. 529 and 544, and in Vinaya Texts, m. 104 and 162. Act of Truth 15, 16, 47, 52, 246, 275 Devadatta swallowed up by the earth 42, Alms, exchange of, forbidden 208 48, 134 Alms-Halls 85, 203, 206, 279 Dhuta precepts 202 Ambrosia 211, 212, 213, 214, 215, 216 Doe gives birth to a man child 79, 100 Ananda's renunciation of life 175, 177, Dog warns his benefactor of danger 119 178, 186 Door, back or side-door 69, 135 Annihilation, doctrine of 117, 123 Door, mechanism of 153, 156 Archery, extraordinary 68, 69 Dreams 23, 186, 239 Areca nuts 171 Drink, strong, how it was discovered 6 Arhatship 79, 130, 245, 246 „ evil effects of 7, 8, 9, 10 Arms, blaze of, an omen 66 Drinking festival 5, 252 Ascetic youth led astray by a girl habited as a boy 102 Eating alone wrong 207, 208, 212 Attainments, eight 70, 135, 166 Ecstasy, mystic see Mystic Meditation Eight blessings of the ascetic 130, 131 Backbiting 1, 5 „ grounds for despising a husband Bamboo dies after bearing fruit 41, 195 232 Bark garment 49, 70, 102, 104, 153 Eighty Great Elders 177, 246 Beauty and the Beast, parallel to 141 Elephant festival 147 Benares cloth 199 „ trained to stand firm under Birds adopted as children by a king 60 attack 162 Birth without the intervention of parents Emblems of royalty, five 136 218 Exposure of an infant 230 Brahmins, entertainment of 127, 206, 269 „ not allowed strong drink 253 Faculties, supernatural 70, 100, 135, 165, „ spoken of as low-caste 132 166, 224 Bribery 2, 5, 117 Past-day, reward for keeping 4 Buddha emits dark rays from his hair 220 ,, vows 1, 247 Fauna of India 222 Cambodian horses 241 Finger laid on the forehead as mark of Cannibalism 12, 18, 248 respect to the Bodhisatta 260 Car, festal 128 Fire, sacred 2 Cats intoxicated 7 Fish choose a king 250 Child suckled by st goat 230 „ devours its own tail 251 Children, three kinds of 46 Five emblems of royalty 136 Clapping with one hand 243 ,, feminine charms 48 Conception, miraculous 144 ,, five-clawed things that may be eaten Coral tree 143, 210 267 Crows nourished by oblations 58 Five kinds of immorality 185 Cry of capture, birds' 178, 190 „ „ lust 244, 272 Cuckoo, royal, escorted through the air ,, „ women to be avoided" 241 by a train of cuckoos 221 ,, locks of hair 125, 129, 130 Cycle, flame at the beginning of a 177, „ moral laws 18, 174, 177, 193, 201, 191 209, 252, 274 Five Rests 274 Dead flowers removed from temples by a ,, signs of falling from the Faith 141 low-caste man 242 „ sweet kinds of flesh 257, 266 Death written on the brow 119, 159, 269 Fortune tellers 154 Devadatta, attempt of, to kill the Buddha Fortune tellers from personal marks 108, 37, 41, 175 154, 247, 264 Forty ways in which a woman makes up Mother, virtues of a 173, 174 to a man 232 Mystic circle 166 Pour arms in a host 162, 168, 170, 259, „ Meditation 5, 53, 70, 79, 83, 84, 265 100, 103, 106, 126, 134, 135 Pour Great Kings 166, 258, 274 ,, island continents 220 Nerves of taste, seven thousand 152, 248 ,, modes of conciliation 174, 185, 191 Nine ways in which a woman incurs „ postures 107 blame 232 „ requisites 19 Nirvana 55, 134, 245, 263, 278 „ things likely to prove injurious 232 Nude ascetic 8, 42, 49 „ ,, not to be satisfied 243 „ ways of deportment 135 Oath, form of 262 Fowlers, village of 178, 187 Ogress (female yakkha) carries off children Frenzy produced by a woman's beauty 108 Gandhabba 276 Omens 66, 73, 127, 239 Garuda king 42, 43, 44, 45, 46, 48 One shoulder bared as a mark of respect , wind raised by wings of 43, 46 , Geese enclosed in a cave by a spider's web Parables 114, 121, 124, 131 . Parents called 'Brahma' 174 Geese preaching the law 183, 184, 186, care of 11, 164, 278 187, 192, 198 „ devolves on the eldest Gold plate inscribed 32, 37, 64 ,, son 165, 171, 172, 176 Grey hair, a king frightened by the ap- Parents inviolate 278 pearance of a 92 Paths, the 5, 6, 19, 31, 84, 106, 115, 164, Guardian angel 230 174, 177 Patience, virtue of 75, 76 Hells, eight major 137 Perfect States, the four 91, 106, 126 „ one hundred and twenty minor 137 Perfection of Wisdom 31, 116, 221 Heresies and heretics 65, 117, 122, 123, 124, 177 Phantom palace 2 Pit dug to trap an elephant 27 Heretics, four great 126 Prayer offered in a previous existence ful- Heron feather fixed on arrows 269 filled 11, 22, 25, 109, 149 Holy days, observance of 84, 85, 90, 91, Precious king enthroned on a stones, pile of Hunting one beast with another con- Pregnancy, ceremonies observed on 144 demned 139, 198 Previous existence, sin committed in a, bears fruit 65 Impermanenoe of things 78, 96, 128 Princess to be cut into seven pieces for Iron Cauldron hell 138, 139 seven suitors 158 Problem proposed or solved 31, 37, 61, Jar of water, a good omen 73 62, 63, 73, 75, 76, 79, 136 Problem of the Five Sages 45 Earma denied 117, 122 Prognostication from personal appearance Kshatriya doctrine 117, 123, 268 108, 247, 264 „ wiles 16 Proverbs 34, 35, 52, 137, 154, 204, 232, Eusa makes the earth to tremble by his look 162 Puns 110, 254, 260 Layman, characteristics of a 128 Leprosy 38, 39, 41, 49, 52, 58 Quarrel between two clans about water Lion's mouth its fifth paw 225 rights 209, 210 Lotus nectar 253 Lucky marks 81, 108, 194, 196 Eain, absence of, for three years 100 Eaiuy season lasting five mouths 255 Magic jewel 88, 90, 163 Bays emitted from Buddha's hair 6 „ powers 5, 29, 65, 166, 167, 169, 221 Bays of light from a woman's body 49, Marks, auspicious see Lucky marks 146, 147 Milk money 66 Remembrance of former births 20, 22, 25, Miser 204, 205, 206 225, 257 Moggallana, death of 64, 65, 66 Renunciation 86, 99, 127, 129, 134 Monkey-skin, parable of the 121 Requisites for ascetic life 69, 70, 90, 98, Moon, eclipse of, due to Bahu 18 119 „ figure of a hare depicted in the 18 Biddies 76 Moons, observance of 90, 109, 247 Bight-wise movement 83 Sakka's four daughters, contest between Thirty-Three, heaven of the 11, 83, 142, 210 143, 208, 210, 216, 218 Sakka's throne shaken by a mortal's Three kinds of misconduct 9 virtue 50, 80, 100 ,, „ right conduct 8 Sakka's throne shows signs of heat SO, Tooth-stiek 49, 71, 72, 81, 165 142 Top knot severed by a king as a sign of Sanctuary lake for birds 187, 188 abdicating the throne 97 Sariputta, death of 64, 66 Torture, 'straw and meal' 65 Scape-goats for sin 71 Traditions kept up in a, family 147, 204, Scented wreaths, offering of 5, 65, 187, 206 201, 210, 260, 263 Transformation from one bodily shape to Sevala plant 20, 250 another 208 Seven gold-coloured creatures 187 Tree deity 54, 234, 257, 259 ,, precious things 264 Triple folds in the neck a sign of luck 81 Shower, miraculous 65, 72, 73, 79 Truths, the 5, 19, 71, 84, 106, 115, 164, Sieve, life like water running through a 96 174 Signet ring 236, 253 Twelve evil things destroyed by eating Simples in surgery 49, 275 ambrosia 212 Sindh horses 132 Twenty-five ways by which a wicked Winning, three modes of 9 woman is known 233 Six-coloured rays emitted by Buddha 20, 22, 23, 220, 221 Umbrella, white, token of royalty 7, 11, Six injurious things 232 12, 18, 52, 64, 92, 121, 151, 162, 184, „ senses, desires of the 266 187, 196, 201, 205, 270 Six-tusked elephant 23, 24, 27 Universal monarch 245 Six worlds of sense 269 Slaves made freedmen 165 Vedas, the 164, 243, 252, 259 Snakes, how they defend themselves Vision, supernatural 18, 128 against garudas 43 Snare for birds described 189 Weapons, five kinds of 150 Soma juice 92, 246 West, the, ill-omened quarter 214 Spell 257 White Nun 228 Spirit enjoys alternate bliss and woe 2 Wind, to catch with a net 154, 241, 243 Sprinkling ceremonial 52, 128, 132, 147, Woman, frailty of 225, 229, 231, 234, 235, 239, 241, 271, 279 236, 240, 242 Squatting penance 124 Woman, story of a, soft to the touch 237, Stars, lucky conjunction of 66 238, 239 Sterility of women, observances to remove World, Formless 274 142 World of Form 245 Sun worship 192, 228 Supernatural powers 65, 169, 208, 221, Yak-tail fan, emblem of royalty 170 225, 245 Yakkha, carnivorous 51, 248, 257 Supreme Being 117, 122 „ eyes of, red and unwinking 18 „ figure of, depicted in the moon 18 Tax gatherers, oppression of 54, 57 Yellow robe of priest 27, 28, 97, 98 Ten royal virtues 200, 201, 279 , ,robe does not make a saint 28 Abboharika 147 Arindama 127, 128, 129, 130, 131, 134 Abbuddhi 154 Aritthapura 107, 109 Abbuta 154 Asamgita 217 Abhumma 92 Assaka 168 Acoavadatl 232 Asura 125 Acchara, a measure 205 Attadanda Sutta referred to 220 Acchara 254 Atthaka 72, 73, 78 Adanani 197 Atthikaroti 79 Adarabhaarna 149 Avaha 145 Adhiyauam 243 Avakaroti 273 Aggadvaram 69, 13a Avakujja 153 Ahiparaka 107, 108, 109, 110, 111, 112, Avauti 71, 168 114, 115 Avavata 110 Ajatasattu 134, 135, 140 Avici 48, 134, 137, 274 Ajita Kesakamball 126 Avijjhi 151 Ajjhohara 250 Avinchanarajju 156 Ajjliupekkhati 117 Ayatanam 182 Ajjuna, king of the Kekaka 72, 76, 137 „ Pandava prince 225, 226, 227, 228 Baka 236, 239, 240 Akamkhauta 147 Balaramayana cited 261 Akatatta 185 Baliputtba 58 Akkhanavedhi 67 Bamboo Grove (Veluvana) 37, 64, 65, 175, Alambiisa 80, 81, 82, 83, 84 176, 178, 186 Alara 86, 87, 88, 89, 90, 91 Barlaam and Josaphat referred to 80 Aftnasattu 12, 14, 18, 19 Benares 1, 2, 6, 7, 22, 29, 30, 31, 32, 36, Amajja 222 37, 38, 42, 52, 69, 66, 72, 79, 86, 91, Ammana 155 98, 100, 104, 108, 116, 120, 121, 127, Ananda, the Elder 11, 37, 64, 79, 91, 99, 135, 149, 164, 186, 188, 189, 192, 115, 126, 164, 174, 175, 176, 177, 178, 193, 195, 203, 205, 206, 209, 226, 186, 202, 218, 279 227, 228, 229, 230, 231, 234, 235, Ananda, a monster fish 250, 251 236, 237, 246, 247, 251, 252, 276, _ „ a vulture king 224, 241, 242, 243 277, 279 Ananjakaranam 162 Bendall 137, 163 Andhakavenhu 10, 138 Bhadrakara 33, 37 Anga, king and kingdom of 167, 168 Bhagirathi 51 Angirasa 72, 76 Bharadvaja 32, 33, 34, 36 Angulimala 19, 246, 279 Bhavitatta 254 Anguttara Nikaya referred to 65 Bhimaratha 72, 73, 78 Anjana mountain 71 Bhimasena 225, 226 Auotatta lake 166, 169, 210, 211, 221 Bhimkara 222 Anumodiyauam 243 Bhutabhavyani 171 Anuruddha 37, 79, 218, 279 Bigandet's Legend of the Burmese Buddha Anusetthi 204 referred to 64 Anusissa 70, 71, 73, 74, 75, 79 Bodhaneyya 176 Auutthahana 242 Bodhi 116, 117, 118, 119, 120, 121, 126 Apannaka 91 Bodhisatta 12, 20, 22, 32, 38, 54, 55, 56, Aparibrflhayi 191 58, 63, 66, 70, 71, 79, 84, 85, 86, 92, Appatibhana 195 94, 98, 100, 101, 107, 116, 126, 127, Apsaras 234, 255 128, 130, 132, 133, 135, 136, 140, Aranjara mountains 71 142, 144, 147, 149, 150, 151, 152, 156, 157, 164, 169, 170, 181, 183, Dhamma Sangani referred to 123, 254 186, 188, 189, 190, 191, 192, 193, Dhammaganddka 159 201, 202, 208, 246, 247, 261, 262, Dhammaganthika 159 263, 268, 269, 271, 274, 273 Dhammapada referred to 6, 64, 219, 242 Bodhicaryavatdra referred to 67 Dhananjaya 31, 37 Boyd's Ndgdnanda referred to 43 Bhanantevasi 225, 231 Brahma 15, 29, 174, 177, 218 Dhanapalaka 177 „ World 5, 53, 78, 80, 91, 99, 126, Dbanum 257 134, 164, 264, 274 Dhatarattha 178, 185, 187, 188, 189, 191, Brahmadatta 1, 6, 38, 42, 48, 56, 57,59, 193, 194, 195, 197; 199, 255 66, 79, 91, 100, 116, 135, 203, 225, Digha Nikaya referred to 116, 134 226, 229, 240, 246, 247 Dighavu 129, 132, 133 Brahma vaddhana, an old name of Benares Dipayana 188 164, 165, 166, 167 Disam, kurute 180 Buddha 5, 23, 31, 32, 36, 37, 59, 61, 64, Dona 207 65, 66, 107, 115, 134, 140, 145, 164, Dubois and Beauohamp's Hindu Manners 174, 175, 176, 177, 186, 202, 220, and Gustoms 142 221, 224, 225, 245, 246, 269, 270, Dujivha and Dujjivha 226 273, 279 Dukkhudraya 180 Buddhaghosha's Parables referred to 107, Duyyodhana 84, 89 219, 236 Dvaragama 237 Buddhist India referred to 132 Dvaravasi 237 Buddhist Suttas referred to 123, 218 Ekodibhava 181 Camgavara 96 Elakamara 225, 281 Canda 203, 206, 207, 208, 218 Emendations suggested and remarks on Canda 94, 99 the text 7, 11, 53, 68, 78, 106, 121, Candadevi 92 124, 184, 136, 147, 149, 151, 154, Gandaka mount 84 156, 159, 161, 164, 165, 168, 175, Candapajjota 71 180. 182, 187, 190, 193, 197, 202, 204, Garaka referred to 104 209, 225, 226, 229, 232, 257, 270, 273 Gariyd-Pitaka 246 Eravana, ludra's elephant 78 Catlpala 198 Caturmasya festival 134 Feer 20, 137 Cecca 138 Eick, Sociale Gliederung, referred to 204 Celavaka 222 Erazer, Golden Bough, referred to 71 Chabbanna 23 Chabbisana 23 Gamaniyo 226 Chaddanta elephant 20, 21 Gandhabba 61, 276 lake 20, 21, 22, 221 Gandhamadana 35, 102, 210, 211 Ghalangakumara 225, 231 Gandi 159 Ghandl, Bengali poem, referred to 73 Gauges 2, 3, 33, 34, 51, 64, 98, 131, 209, Chanua 186, 202 211 Chedagamimani, 244 Garuda 42, 48, 44, 45, 46, 48, 229 Chuddha 206 Gaya'207 Ciritika 104 Ghanasela 71 Cittakuta 178, 185, 186, 187, 188, 189, Gharasandhi 248 193, 201, 202, 210, 255 Ghatassita 197 Coleman's Mythology of the Hindus 142 Godhavari 69, 70, 72, 73 Cowell 73 Gotama 137, 175, 176, 219 Cula 125 Grierson 248 GuUakammasadamma 19 GuUasubhadda, queen elephant 20, 22, 25 Hall of Truth 1, 48, 65, 107, 127, 135, Gullavaggg, referred to 10, 117, 124, 153, 178, 208, 246 156, 159, 165, 175, 177, 213 Hapeti 190 Harayati 148 Danadbamma 218 Hardy's Manual and Monachism 1, 70, Dandaka forest 16 126, 134, 202, 219, 246 Dandaki 71, 72, 76, 137 Hattha-vikara 148 Dasa'bala 134, 177 Herodotus eited 113 Dayapassa 136, 137 Himalaya 2, 6, 7, 20, 24, 38, 52, 80, 86, Devadatta 81, 37, 41, 42, 48, 134, 175, 90, 91, 98, 100, 116, 120, 126, 185, 176 136, 164, 165, 167, 169, 187, 208, Devala see Kaladevala 211, 220, 221, 223, 224, 228, 245, Deyyadhamma 218 261, 252 Himsati 159 Jatakas translated in this volume : Eimchanda 1 Indapatta 31, 32, 37, 246, 258, 264, 279 Kumbha 5 Indra 18, 80, 82, 88, 125, 140, 170, 216, Kunala 219 217, 218, 276 Kuaa 141 iBigili mountain 65 Mababodhi 116 Isisinga 80, 81, 82, 84, 100, 101, 102, 104, Mahahaiusa 186 106 Mahakapi 37 Ivanhoe referred to 67 Mabasutasoma 246 Nalinika 100 Jacob's Barlaam and Josaphat 80 Pandara 42 Jambuka 60, 63, 64 Sambbava 31 Jataka-MalS referred to 107, 116, 146, Sambula 48 175, 246 Samkhapala 84 Jatakas referred to in the notes : Samkicca 134 Ayogbara 11 Sarabhanga 64 Cetiya 138 Sonaka 127 , Cullahamsa 186 Sona-Nanda 164 Darimukha 127 Sudhabhojana 202 Ohata 138 Tesakuna 59 Hamsa 175 Ummadanti 107 Illlsa 202 Jayaddisa 12, 13, 16 Indriya 66, 70 Jayampati 144, 148 Jayaddisa 246 Jetavana 1, 5, 20, 31, 42, 48, 54, 59, 65, Ehantivadi 72 79, 84, 91, 100, 107, 116, 127, 134, Eumbha 138 141, 164, 202, 246 , Mahajanaka 128 Jetthamula mouth 219 Mahasadassana 64 Jivaka 134, 175 Mabasutasoma 19 Jotipala 66, 67, 68, 69 Manoja 164 Journal Asiatique cited 20, 137, 242 Matanga 138 Neru 226 Kaocayana 79 Bajovada 54 Kaccha 213 Bobantamiga 64 EakatI 225 Bukkbadbamma 219 Kalabu 72, 77 Samkicca 245 Kaladevala 70, 71 Sammodamana 220 Kaiahatthi 249, 250, 251, 252, 253, 254, Samugga 244 255, 256, 277, 278, 279 Sarabhanga 137 Kaiasutta 137, 138 Sasa 18 Kaiinga king 72, 73, 78 Sattigumba 171 Kamavaoara world 224 Ummadanti 242 Eambuglva 81 Jatakas referred to in the text Eammakarana 136 Alambusa 100 Kammasadamma 279 Cullahauisa 202 Kampilla, kingdom of 11, 18, 54 Daddabha 220 Kanisa, king 61 Hatthipala 98, 99 Eandari 234, 236 Indriya 79 Eanha 226, 226, 227 Eakatr 229 Eanikara 154, 158 Kummasapinda 48 Eanna 241 Latutika 220 Eannamundaka lake 221 Mabanarada Eassapa 91 Eannapenna 84, 85 Mabaummagga 31, 42, 116 Eapilavatthu 219, 220, 221 Phandana 220 Karambiya port 42, 43 Bukkbadbamma 220 Easi, king and kingdom of 6, 23, 28, 30, Sama 11, 164 38, 49, 61, 72, 79, 100, 116, 130, 137, TJmmagga 45 158, 196, 197, 199, 201, 226, 246 Vattaka 220 Easina 70, 166, 228 Jatakas translated in this volume : Eassapa, father of Isisinga 81, 82 Alambusa 79 the Elder 37, 79, 91, 99, 218, 279 Chaddanta 20 Eassapa Buddha 109, 259, 260, 263, 264, Cullahamsa 175 266, 267 CuUasutasoma 91 Eatadutiya 53 Gandatindu 54 Katha Sarit Sdgara referred to 72, 125, Jayaddisa 11 ' 225 Eathd Vatthu referred to 123 Maeobarikosiya 203,204, 206, 207, 208, 209 Katta 113 Madda, king and kingdom of 22, 145, Eattika festival 109, 184 146, 147, 151, 153, 154, 157, 158, Eatnkndraya 180 159, 160, 162, 163 Kavittha forest 69, 70; 71 Maga king 138 Keka'ka 137 Magadha, king of 84, 89, 127, 167, 168 Eelasa 22, 29 Hagbava 74 Kern cited 67 Mahdbhdrata referred to 68, 226 Ebadiyanam 243 Mababodhi see Bodbi Khantivadi 72 Mahakammasadamma 19 Khanum 257 Mahasamayasutta 245 Khela 164 Mahasubhadda 20, 22 Ehema, lake 198 Mahavagga referred to 2, 143, 148 Khema, queen 186, 187, 197, 201, 202 Mahavastu referred to 64, 137, 203, 279 „ river 103 Mahavyutpatti referred to 246 Ehemaka 188, 189, 191, 193, 196 Mabayana, scbool of 6 Khila 200 Mabimsaka kingdom 84, 178 Ehiramulam 66 Majjhima Nikdya referred to 96, 246 Khujjuttara 99, 164 Makkbali Gosala 126 Khundanti 163 Malla king 141 Ehuradhara 139 Mallika, queen 48, 53 Einnara 234, 235, 236 Maloue's Sbakspeare referred to 102 Kisavacoha 70, 71, 72, 73, 76, 78, 79, Manoja 164, 166, 167, 168, 169, 170, 171, 137 174 Kita 198 Manosila 210 Eoocha 216 Manu cited 248 Eokanada 143, 150 Manusiya lake 178 Eoli 219 Mara 29, 244 Kolita 79 Marjaraka 222 Koliya tribe 219, 220, 221 Masakkasara 88, 213 Komudi 134 Matali 203, 207, 208, 211, 212, 216, 217, Kondanna 75 218 Eorabya 31 Matanga 138 Koravya 246 Mejjba 138 Eosala 53, 58, 59, 166, 167, 225, 226, Mendissara 70, 71, 79 229, 230, 231 Migjicira 38, 259, 276 Eoshthaki-kritya 68 Milinda Panha referred to 65, 96, 121, Eosiki river 2 155, 206, 242 Eosiya, a brabmin, father of Sona 168, Mingala 250 169, 172 Mitbila 86 Eosiya (Maeobarikosiya) 207, 208, 209, Moggallana 37, 64, 65, 79, 99, 218 211, 212, 213, 214, 215, 216, 217, Morris cited 67, 79,- 131, 136, 165, 169, 218 232, 276 Kukkula 76 Miiller's Pali Grammar cited 161, 163 Eulavaddbana 95, 96, 99 Kumbbavati 71 Naga World 46, 84, 85 Eurtikumi 233 Naga king 67, 84, 88, 89, 184 Eunala lake 219, 221 Nagananda referred to 43 Eunala, king of birds 221, 222, 223, 224, Nakula 225, 226 225, 228, 229, 236, 240, 241, 243, Nala, a village 65 245 Nalagiri 175, 176, 177, 178 Kundalini 60, 62, 63, 64 Nalikira 70, 72, 76 Eurangavi 225, 230, 231 Naiinika 101, 102, 103, 106 Euru king and kingdom 31, 33, 34, 36, Namuci 244 167, 246, 258, 261, 264 Nanda, Naga king 65 Kusa 141, 144, 146, 147, 148, 149, 160, ,, a brabmin of Takkasila 13, 14, 151, 152, 153, 154, 156, 157, 159, 259, 269, 279 160, 161, 162, 163, 164 Nanda, son of a brabmin at Brabma- Kusa Jdtakaya referred to 141 vaddhana 164, 165, 166, 167, 168, Eusavati 141, 146, 147, 153, 154, 155, 169, 170, 171, 172, 173, 174 163, 164 Kandamula 128 Kusinara 141 Nandana 80, 82, 245 Narada, pupil of Sarabhauga 70, 71 La Fontaine cited 102 Narada, brabmin ascetic 210, 211, 218, Lambaciilaka 70 224, 242, 243, 245 NSri grove 80 Pupphachaddaka 242 Natakam 142 Purana Eassapa 126, 134 Natakuvera 225 Neru 226 Babelais referred to 102 Neumann 96 Nibbisesakara 226 Baccha 176 Nioohubhati 206 Bahandama Uppalavaima 107 Nigantha Nathaputta 126 Eahu 18, 244, 263 Nilaramsi 220 Bahula 99, 134 Eahula's mother 19, 99, 164 Nippatibhana 124 Nippui-isa 276 Eajagaha 65, 84, 127, 176 Bama 16 Odissakametta 177 Bamdyana referred to 16, 72, 80 Okkaka 141, Bathakara lake 221 142, 145, 146, 147, 160 Eatya 161, 201 Opapatika 218 Ehys Davids cited 65, 96, 116, 132, 159, Pabbata 70, 71, 79 Bincati 214 Pabhavati 145, 146, 147, 148, 150, 151, Bishyasringa 80 152, 153, 155, 156, 157, 158, 160, Bohini 219 161, 162, 163, 164 Paocekabuddha Boruva 137 20, 22, 24, 29, 30, 128, Bucchiti 194 130, 131, 134, 149, 236, 237 Paeehaya 175 Padesananam 246 Sabbamitta, king 7, 8 Pajapati 218 Saccatapavi 225, 228 Paka geese 188, 189 Sagala 145, 146, 150 Pakarana Atphakathd referred to 123 Sahadeva 225, 226 Pakkhadivasa 247 Saketa 7 Pakudha Kaccana 126 Sakiya tribe 219 Fanameti 165 Sakka 8, 10, 11, 18, 29, 50, 51, 52, 61, 69, Panca-gati-dipana referred to 137 70, 72, 73, 74, 75, 76, 77, 78, 80, 82, Panoala king 11, 13, 54, 55, 56, 57, 58, 83, 84, 98, 100, 101, 104, 111, 115, 225 133, 142, 143, 144, 145, 157, 162, Fancala kingdom 11, 54 163, 166, 167, 203, 205, 206, 207, Pancalacanda 225, 231, 234, 236 208, 209, 210, 211, 212, 213, 216, Pancapapa' 236, 237, 239 218, 254, 258, 279 Panoaaikha 203, 2U6, 207, 208, 209, 218 Sakkhi 270 Pandara and Pandaraka 42, 43, 44, 45, Sakula 178, 183, 185 ' 46, 47 Salissara 70, 79 Pandu 226, 227 Saliya 56 Papa 241 Samanna Phala referred to 116 Parabhata 222 Sambhava 34, 35, 36, 37 Faraha 165 Sambula 48, 49, 50, 51, 52, 53 Parapatti 220 Samgharati 204 Pare 165 Samkhapala, lake 84 Paribbnnjiyana 243 king 84, 85, 88, 91 Passionate Pilgrim cited 102 Samkicoa 135, 136, 137, 140 Patapana 137, 245 Sampunnamukha 231 Patigacc'eva 121 SatQvara 244 Fatimaneti 165 SaihvelU 213 Pattakkhanda 10, 122 Samyama 186, 193, 196, 202 Pavariya 239, 240 Samyutta-Atthakathd referred to 21 Perfumed Chamber 6, 178, 203, 220, 246 Sangahaka 191 * Phalaka 261 Sangahavatthu 174, 185, 191 Fhussa asterism 259, 260 Sanghata 137 Phussaratha 128 Safijaya 34, 35, 37 Pingiyani 240 Sanjiva 137 Fisaca 268 Sarabhanga 72, 73, 74, 75, 79 Pisciiel 206, 241, 243 Saranlya 203 Pitthiaoariya 247 garattanam 168 Piyadasi, edict of 145 Sariputta 19, 37, 48, 64, 79, 91, 99, 115, Foussiu cited 67 174, 176, 186, 202, 218, 245, 279 Pratiharayati 146 Sarva-darSana-samgraha referred to 73 Preta 38 Satodika 71 Funnamukha 223, 224, 225, 232, 233, 245 Sattava 189 Savatthi 5, 7, 20, 107, 134, 141, 202, 219, Timirapingala 250 220 Tiritavaooha 108, 111 Senart see Mahavastu Tltiinlti 250 Setasamani 228 Tiyaggala lake 221 Sihappapata lake 221 Trenckner's Milindapanha cited 121, 206 Sikshdsamuccaya referred to 137, 246 Tulaputta 229 Silavatl 141, 142, 143, 146 Sineru 6, 166, 174 Uccbedavada 123 Sivi, king and country 107, 111, 113, 114, Udaggihutta 211 115 Udayi 245 Soma, a deva king 15 Uddaraka 222 Somadatta 96, 99 Ummadanti 108, 109, 110, 111, 112, 113, Somakumara see Sutasoma 114, 115 Sona 164, 165, 168, 169, 172, 173, 174 Unnanabbi spider 255 Sonaka 127, 128, 129, 130, 131, 132 Upananda, Naga king 65 Sonuttara 20, 24, 25, 30 Uposatha 1, 247 Sotthisena 48, 49, 51, 52, 53 Uppalavanna 5, 19, 64, 115, 218 Steele, Thomas 141 Ussada 137 Subhadda 22, 23, 24, 25, 26, 28, 29, 30 UUbabaka 242 Suei 153 Suoirata 31, 32, 33, 35, 36, 37 Vambheti 169 Sudassana, old name of Benares 91 Varuna, deva king 15 Sudhamma 205 ,, ascetic 7 Suhema 194 Varuni strong drink 7 Sujampati 74 Vasava 83 Sujata 251, 252, 254 Vatra 80 Sukhudraya 180 Vatthum 151 Sumukha 178, 180, 181, 182, 183, 184, Vedas, three 164, 252, 259 185, 186, 188, 189, 190, 191, 192, Vedika 279 193, 194, 195, 196, 197, 198, 199, Vejayanta 65, 205, 216 200, 201, 202 Velli 213 Sunanda, oharicteer 110, 115 Vejuvana see Bamboo Grove Sura, a forester 6, 7 Venateyya 225 Sura 7 Verooana 163 Surattha 71 Vessantara 60, 61, 62, 64 Suriya 203, 206, 207, 208, 218 Vessavana 12 Suta 260 VetaranI 139 Sutasoma, son of Brahmadatta, king of Videha'50, 86 Benares 92, 93, 94, 96, 97, 98, 99 Vidhura 32, 33, 37 Sutasoma, son of king Koravya in Inda- Vimba, vimboshtha 244 patta 246, 247, 258, 259, 261, 262, Vinaya Texts referred to 128, 126, 159, 263, 264, 265, 266, 267, 268, 269, 213, 216, 279 270, 271, 272, 273, 274, 276, 277, Virgil, Georgics quoted 215 278, 279 Visakha 5, 6 Sutta Nipata referred to 200, 220 Vishnu 138 Suttavibhanga referred to 232 Vishnu Parana referred to 10, 171 Svayarnvara 226 Vissakamma'69, 70, 98 Vivaha 145 Svetambara 228 Vohara 133 Vulture Peak 175, 224 Taittiriya Samhita referred to 222 Takkasila 13, 14, 66, 84, 92, 107, 116, Whitney's Sanskrit Grammar referred to 127, 185, 22T, 246, 259 191 Tapana 137, 138, 139 Wilson's Vishnu Purana cited 10 Tathagata 37, 48, 64, 66, 99, 116, 126, Windisoh, Mara und Buddha referred to 127, 134, 135, 175, 176, 177, 178 244 Tawney see Katha Sarit Sagara Thera-Gatha referred to 242 Yama 138, 159, 226 Tibetan Tales referred to 141 Yathodhika 209 Timanda 250 Yo va so va 191 Timbaru 207 Yudhitthila 33, 34, 36, 37, 225, 226 CAMBBIDOE : PBINTED BY JOHN CLAY, M.A. AT THE CNIVEBSITT PBESS.