The Jātaka, vol. I (Ekanipāta)

offering him food, oi* two to five hundred pieces of money if he \V(nild make over to them the merit of Iiis act. Thinking he had better ask the Master first, he went to him and stated his case. "Take what they offer," said the Master, "and impute your righteousness to all living creatiu-es." So the man set to work to collect the ofterings. Some gave twice as much as others, some four times as much, others eiglit times as much, and so on, till nine crores of gold were contributed. Returning thanks for the hospitality, the Master went back to the monastery and after instructing the Brethren and imparting his blessed teaching to them, retired to his perfumed chamber. In the evening the King sent for the poor man, and created him Lord Treasurer. Assembling in the Hall of Truth the Brethren spoke together of how the Master, not disdaining the poor man's bran-cake, had eaten it as though it were ambrosia, and Ikjw the poor man had been enriched [423] and made Lord Treasurer to his great good fortune. And when the IMaster entered the Hall and heard what they were talking of, he said, "Brethren, this is not the first time that I have not disdained to eat that poor man's cake of bran. I did the same when I was a Tree-sprite, and then too was the means of his being made Lord Treasurer." So saying he told this story of the past.

Once on a time when Bralimadatta was reigning in Benares, the Bodhisatta was a Tree-sprite dwelling in a castor-oil plant. And the villagers of those days were superstitious about gods. A festival came round and the villagers offered sacrifices to their respective Tree-sprites, Seeing this, a poor man shewed worship to the castor-oil tree. All the others liad come with garlands, odours, perfumes, and cakes ; but the poor man had only a cake of husk-powder and water in a cocoanut shell for his tree. Standing before it, he thought within himself, "Tree-sprites are used to heavenly food, and my Tree-sprite will not eat this cake of husk-powder. Why then should I lose it outright 1 I will eat it myself." And lie turned to go away, when the Bodhisatta from the fork of his tree exclaimed, "My good man, if you were a great lord you would bring me dainty manchets ; but as you are a poor man, what sliall I have to eat if not that cake 1 Rob me not of my portion." And he uttered this stanza : — As fares his worshipper, a Sprite must fare. Bring me the cake, nor rob me of my share.

Then the man turned again, and, seeing the Bodhisatta, offered up his sacrifice. The Bodhisatta fed on the savour and said, "Why do you worship me?" "I am a poor man, my lord, and I worship you to be eased of my poverty." [424] "Have no more care for that. You have sacrificed to one who is grateful and mindful of kindly deeds. Round this tree, neck to neck, are buried pots of treasure. Go tell the King, and take the treasure away in waggons to the King's courtyard. There pile it in a heap, and the King shall be so well-pleased that he will make you Lord Treasurer." So saying, the Bodhisatta vanished from sight. The 254 The Jdtaka. Book I. man did as he was bidden, and the King made him Lord Treasurer. Thns did the poor man by aid of the Bodhisatta come to great fortune ; and when he died, lie passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "The poor man of to-day was also the poor man of those times, and I the Tree-sprite who dwelt in the castor-oil tree."

" There is 7io A ll-e7nbracincf." — This All-embracing Question will be set out at length in the Ummagga-jataka^ This is the end of the All-embracing Question.

" Thou think'st thyaelf a swan." — This Question as to the Ass will also be set out at length in the Ummagga-jataka. This is the end of the Question as to the Ass.

"Cakes and gruel." — This question too will be found in the same Jataka. This is the end of the Question of Queen Amara^. ' Not yet edited ; it occurs at the end of the collection of Jatakas. - Amarii was the wife of Kiug Mahosadha ; cf. MiUudapanho, page 205, The Bodhisatta was Mahosadha, cf. Jataka (text) i. p. 53.

" The drunken jarhiV — This story was told by the i\Iaster while at the Bamboo-grove, about Devadatta. The Brethren had assembled [425] in tlie Hall of Truth and were telling how Devadatta had gone to Gayfisisa with five hundred followers, whom he was leading into error by declaring that the Truth was manifest in him "and not in the ascetic Gotama" ; and how by his lies he was breaking up the Brotherhood ; and how he kept two ftist-days a week. And as they sate there talking of the wickedness of Devadatta, the i\Iaster entered and was told the subject of their conversation. "Brethren," said he, "Devadatta was as great a liar in past times as he is now." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benai'es, the Bodliisatta was born a Tree-sprite in a cemetery grove. In those days a festival was proclaimed in Benares, and the people resolved to sacrifice to the ogres. So they strewed fish and meat about courtyards, and sti'eets, and other places, and set out great pots of strong drink. At midnight a jackal came into the town by the sewer, and regaled himself on the meat and liquor. Crawling into some bushes, he was fast asleep when morning dawned. Waking up and seeing it was broad daylight, he knew that he could not make his way back at that hour with safety. So he lay down quietly near the roadside where he could not be seen, till at last he saw a solitary brahmin on his way to rinse his mouth in the tank. Then the jackal thought to himself, "Brahmins are a greedy lot. I must so play on his greediness as to get him to carry me out of the city in his waist-cloth under his outer robe." So, with a human voice, he cried "Brahmin."

"Who calls me?" said the brahmin, turning round. "I, brahmin." "What forf "I have two hundred gold pieces, brahmin; and if you will hide me in your waist-cloth under your outer robe and so get me out of the city without my being seen, you shall have them all." Closing with the ofter, the greedy brahmin hid the jackal and cariied the beast a little way out of the city. "What place is this, brahmin?" said the jackal. "Oh, it's such and such a place," said tlie brahmin. "Go on a bit further," said the jackal and kept urging the brahmin on always a little further, till at last the cremation-park was reached. [426] "Put me down here," said the jackal; and the brahmin did so. "Si)read your robe out on the ground, brahmin." And the greedy l)rahniin did so. 256 The Jdtaka. Book I. "And now dig up tliis tree by the roots," said he, and while the brahmin was at work he walked on to the robe, and dunged and staled on it in five places, — the foui- corners and the middle. This done, he made off into the wood. Hereon the Bodhisatta, standing in the fork of the tree, uttered this

The drunken jackal, brahmin, cheats thy trust ! Thou 'It find not here a hundred cowry-shells, Far less thy quest, two hundred coins of gold. And when he had repeated these verses, the Bodhisatta said to the brahmin, "Go now and wash your robe and bathe, and go about your business." So saying, he vanished from sight, and the brahmin did as he was bidden, and departed very mortified at having been so tricked. His lesson ended, the Master identified the Birth by saying, "Devadatta was the jackal of those days, and I the Tree-sprite."

" Theji/ twain in fisher's 7iet." — This story was told by the ]\Iaster while at Jetavana, about two aged Elders. After a rainy-season spent in a forest in the country they resolved to seek out the Master, and got together provisions for their journey. But they kept putting off' their departure day by day, till a month flew by. Then they provided a fresh supply of provisions, and procrastinated till a second month was gone, and a third. When their indolence and .sluggishness had lost them three months, they set out and came to Jetavana. Laying aside their bowls and robes in the common-room, they came into the Master's presence. The Brethren remarked on the length of the time since the two had visited the Master, and asked the reason. Then [427] they told their story and all the Brotherhood came to know of the laziness of these indolent Brethren. Assembling in the Hall of Truth the Brethren talked together of this thing. And the Master entered and was told what they were discussing. Being asked whether they were really so indolent, those Brethren admitted their shortcoming. "Brethren," said he, "in former times, no less than now, they were indolent and loth to leave their abode." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, there lived in the river of Benares three fishes, named Over-thoughtful, Thoughtful, and Thoughtless. And they came down-stream from the wild coiintry to where men dwelt. Hereupon Thoughtful said to the other two, "This is a dangerous and perilous neighbourhood, where fishermen catch fish with nets, basket-traps, and such like tackle. Let us be off to the wild country again." But so lazy were the other two fishes, and so greedy, that they kept putting off their going from day to day, until they had let three months slip by. Now fishermen cast their nets into the river ; and Over-thoughtful and Thoughtless were swimming on ahead in quest of food when in their folly they blindly rushed into the net. Thoughtfid, who was behind, observed the net, and saw the fate of the other two. "I must save these lazy fools from death," thought he. So first he dodged round the net, and splashed in the water in front of it like a fish that has broken through and gone up stream ; and then doubling back, he splashed about behind it, like a fish that has bi'oken through and gone down stream. Seeing this, the fishermen thought the fish had broken the net and all got away ; so they pulled it in by one corner and the two fishes escaped from the net into the open water again. In this way they owed their lives to Thoushtful.

His story told, the Master, as Buddha, recited this stanza : — [428] They twain in fisher's nets are ta'en; Them Tlioughtful saves and frees again. His lesson ended, and the Four Truths expounded (at the close whereof the aged Brethren gained fruition of the First Path), the Master identified the Birth by saying : " These two Brethren were then Over-thoughtful and Thoughtless, and I Thoushtful."

" The greed-denouncing bird." — This story was told by the Master while at Jetavana, about a Sister who gave a warning to others. For we are told that she came of a good Savatthi family, but that from the day of her entrance into the Order she failed of her duty and was filled with a gluttonous spirit ; she used to seek alms in quarters of the city unvisited by other Sisters. And dainty food was given her there. Now her gluttony made her afraid that other Sisters might go there too and take away from her part of the fooil. Casting about for a device to stop them from going and to keep everything to herself, she warned 258 The Jataha. Book I. tlie other Sisters that it was a dangerous quarter, troubled by a fierce elephant, a fierce horse, and a fierce dog. And she besought them not to go there for alms. Accordingly not a single Sister gave so much as a look in that direction. Now one day on her way through this district for alms, as she was hurrying into a house there, a fierce ram butted her with such violence as to break her leg. Up ran the people and set her leg and brought her on a litter to the convent of the Sisterhood. And all the Sisters tauntingly said her broken leg came of her going where she had warned them not to go.

Not long after the Brotherhood came to hear of this ; and one day in the Hall of Truth [429] the Brethren spoke of how this sister had got her leg broken by a fierce ram in a quarter of the city against which she had warned the other Sisters ; and they condemned her conduct. Entering the Hall at this moment, the Master asked, and was told, what they were discussing. "As now. Brethren," said he, "so too in a past time she gave warnings which she did not follow herself; and then as now she came to harm." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a bird, and growing up became king of the birds and came to the Himalayas with thousands of birds in his train. During their stay in that place, a certain fiei'ce bird used to go in quest of food along a highway where she found rice, beans, and other grain dropped by passing waggons. Casting about how best to keep the others from coming there too, she addressed them as follows : — "The highway is full of peril. Along it go elephants and horses, waggons drawn by fierce oxen, and such like dangerous things. And as it is impossible to take wing on the instant, don't go there at all." And because of her warning, the other birds dubbed her ' Warner '.

Now one day when she was feeding along tlie highway she heard the sound of a carriage coming swiftly along the road, and turned her head to look at it. "Oh it's quite a long w^ay oS'," thought she and went on as before. Up swift as the wind came the carriage, and before she could rise, tlie wheel had crushed her and whirled on its way. At the muster, the King marked her absence and ordered search to be made for her. And at last she was found cut in two on the highway and the news was brought to the king. "Through not following her own caution to the other birds she has been cut in two," said he, and uttered this stanza : — The greed-denouncing bird, to greed a prey. The chariot wheels leave mangled on the way. [430] His lesson ended, the Master identified the Birth by saying, "The warnmg sister was the bird 'Warner ' of those times, and I the King of the birds."

"Too mnch." — This story was told by the Master while at Jetavana, about an unruly Brother whose own story will be given in the Ninth Book in the (iijjhajataka*. The Master rebukcil him in these words: — "As now, so in former days wert thou unruly, Brother, disregarding the counsels of the wise and good. Wherefore, by a javelin thou didst die." So saying, he told this stcjry of tlie past. Once on a time when Bralimadatta was reigning in Benares, the Bodhisatta was bora into an acrobat's family. Wlien he grew up, he was a very wise and clever fellow. From another acrobat he learned the javelin dance, and with his master used to travel about exhibiting his skill. Now this master of his knew the four javelin dance but not the five ; but one day wlien performing in a ceitain village, he, being in liquor, had five javelins set uj) in a row and gave out that he would dance through the lot. Said the Bodhisatta, " You can't manage all five javelins, master. Have one taken away. If you try the five, you will be run through by the fifth and die." "Then you don't know what I can do when I try," said the drunken fellow ; and paying no heed to the Bodliisatta's words, he danced through four of the javelins only to impale himself on the fifth like the Bassia flower on its stalk. And there he lay groaning. Said the Bodhisatta, "This calamity comes of your disregarding the counsels of the wise and good " ; and he uttered this stanza : —

[431] Too much — though sore against my will — you tried ; Clearing the four, upon the fifth you died. So saying, he lifted liis master from off the javelin point and duly performed the last offices to his body. His story done, the Master identified the Birth by saying, " This unruly Brother was the master of those days, and I the pupil." 260 The Jataha. Book I.

".4s died t/ie 2)artndge."— This story was told by the Master while at Jetavana, about Kokalika, whose story will be found in the Thirteenth Book in the Takkariya Jfitaka^. Said the Master, "As now, Brethren, so likewise in former times, Kokalika's tongue has worked his destruction." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin in the North country. When he grew up, he received a complete education at Takkasila, and, renouncing Lusts, gave up the world to become a hermit. He won the Five Knowledges and the Eight Attainments, and all the recluses of the Himalayas to the number of five hundred assembled together and followed him as their master. Insight was his as he dwelt amid his disciples in the Himalayas. In those days there was an ascetic suffering from jaundice who was chopping wood with an axe. And a chattering Brother came and sat by him, and directed his work, bidding him give here a chop and there a chop, [432] till the jaundiced ascetic lost his temper. In a rage he cried, "Who are you to teach me how to chop woodi" and lifting up his keen-edged axe stretched the other dead with a single blow. And the Bodhisatta had the body buried.

Now on an ant-hill hard by the hermitage there dwelt a partridge which early and late was always piping on the top of the ant-hill. Recognising the note of a partridge, a sportsman killed the bird and took it off with him. Missing the bird's note, the Bodhisatta asked the hermits why they did not hear their neighbour the partridge now. Then they told him what had happened, and he linked the two events together in this stanza : — As died the partridge for her clamorous cry. So prate and chatter doomed this fool to die. Having developed within himself the four Perfect States, the Bodhisatta thus became destined to rebirth in the Brahma Realm. ^ No, 481. Kokalika was one of Devadatta's schismatics, Said the Master, " Brethren, as now, so likewise in former days Kokahka's tongue lias worked his destruction." And at the close of tliis lesson he identified the Birth by saying, " Kokillika was the meddling ascetic of those days, my followers the band of hermits, and I their master."

" The thoiightless man." — This story the Master told while at Jetavana, about the son of Over-Tretisurer. This Over- Treasurer is said to have been a very rich man of Savatthi, and his wife became the mother of a righteous being from the realm of Brahma angels, who grew up as lovely as Brahma. [-133] Now one day when the Kattika festival had been proclaimed in Savatthi, the whole city gave itself up to the festivities. His companions, sons of other rich men, had all got wives, but Over-Treasurer's son had lived so long in the Brahma Realm that he was purged from passion. His com})anious plotted together to get him too a sweetheart and make him keep the feast with them. So going to him they said, "Dear friend, it is the great feast of Kattika. Can't we get a sweetheart for you too, and have a good time together?" At last his friends picked out a charming girl and decked her out, and left her at his house, with directions to make her way to his chamber. But when she entered the room, not a look or a word did she get from the young merchant. Piqued at this slight to her beauty, she put forth all her graces and feminine blandishments, smiling meantime so as just to shew her pretty teeth. The siglit of her teeth suggested bones, and his mind was filled with the idea of bones, till the girl's whole body seemed to him nothing but a chain of bones. Then he gave her money and bade her begone. But as she came out of the house a nobleman saw her in the street and gave her a present to accompany him home.

At the end of seven days the festival was over, and the girl's mother, seeing her daughter did not come back, went to the young merchant's friends and asked where she was, and they in turn asked the young merchant. And he said he had paid her and sent her packing as soon as he saw her. Then the girl's mother insisted on having her daugliter restored to her, and brought the young man before the king, who proceeded to examine into the matter. In answer to the king's questions, the young man admitted that the girl had been passed on to him, hut said he had no knowledge of her whereabouts, and no means of producing her. Then said the king, " If he fails to produce the girl, execute him." So the 3'oung man was forthwith hauled off with his hands tied behind his back to be executed, and the whole city was in an uproar at the news. With hands laid on their breasts the people followed after him with lamentations, saying, " What means this, sir ? You suffer unjustly." Then thought the young man [434] " All this sorrow has befallen me because I was living a lay life. If I can only escape this danger, I will give up the world and join the Brotherhood of the great Gotama, the All-Enlightened One."

Now the giii herself heard the uproar and asked what it meant. Being told, she ran swiftly out, crying, " Stand aside, sirs ! let me pass ! let the king's men see me." As soon as she had thus shewn herself, she was handed over to her mother by the king's men, who set the young man free and went their way. 262 The Jataha. Book I. Surrounded by his friends, the son of Over-Treasurer wont down to the river and bathed. Returning home, he breakfasted and let his parents know his resolve to give up the world. Then taking cloth for his ascetic's robe, and followed by a great crowd, he sought out the Master and with due salutation asked to be admitted to the Brotherhood. A novice first, and afterwards a full Brother, he meditated on the idea of Bondage till he gained Insight, and not long afterwards won Arahatship. Now one day in the Hall of Truth the assembled Brethren talked of his virtues, recalling how in the hour of danger he had recognized the excellence of the Truth, and, wisely resolving to give up the world for its sake, had won tii;i,t highest fruit which is Arahatship. And as they talked, the Master entered, an^i, on liis asking, was told what was the subject of their converse. Whereon he declared to tliem that, like the son of Over-Treasurer, the wise of former times, by taking thought in the hour of peril, had escaped death. So saying, he told this story of the past.

Once on a time when Brahmadatta was reigni)ig in Benares, the Bodhisatta by change of existence was born a quail. Now in those days there was a quail-catcher who used to catch numbei's of these birds in the forest and take them home to fatten. When they were fat, he used to sell them to people and so make a living. And one day he caught the Bodliisatta and brought him home with a number of other quails. Thought the Bodhisatta to himself, " If I take tlie food and drink he gives me, I shall be sold ; whilst if 1 don't eat it, I shall get so' thin, that people will notice it and pass me over, with the result that I shall be safe. This, tlien, is what I must do." So he fasted and fasted till he got so thin that he was nothing but skin and bone, and not a soul would have him at any price. Having disposed [435] of every one of his birds except the Bodhisatta, the bird-catcher took the Bodhisatta out of the cage and laid liim on the palm of his hand to see what ailed the bird. Watching when the man was off his guard, the Bodhisatta spread his wings and flew off to the forest. Seeing him i-eturn, the other quails asked what had become of him so long, and where he had been. Then he told them he had been caught by a fowler, and, being asked how he had escaped, replied, that it was by a device he had thought of, namely, not to take either the food or the drink wliich the fowler supplied. So saying, he uttered this stanza : —

The thoughtless man no profit reaps. — But see Thought's fruit in me, from death and bondage free. In this manner did the Bodhisatta s]>eak of what he had done. His lesson ended, the Master identified the Birth by saying, " I was the quail that escaped death in those days."

" A\> parents tniiucd." — This story was told by tlio Master while at Jotavana, about a Brother who used to be noisy at wrong seasons. He is said to have oonie of a good Siivatthi family and to have given up the world for the Truth, but to have neglected his duties and despised instruction. He never took count of the hours for duties, for ministry or for reciting the texts. Throughout the three watches of the night, as well as the hours of waking, he was never quiet ; — so that the other Brethren could not get a wink of sleep. Accordingly, the Brethren in the Hall of Truth censured his conduct. Entering the Hall and learning on enquiry what they were talking al:)out, the Master said, " Brethren, as now, so in past times, this Brother was noisy out of season, and for liis unseasonal)le conduct was strangled." So saying he told this story of the past. [436] Once on a time when Brahmadatta was reigning in Benare.", tlie Bodhisatta was born into a northern brahmin family, and when he grew up, learned all knowledge and became a teacher of world-wide fame witli five hundred young bralniiins studying under liim. Now these young brahmins had a cock who crowed betimes and roused them to their studies. And this cock died. So they loijked all about for another, and one of their number, when picking up firewood in the cemetery-grove, saw a cock there which he brought liome and kept in a coop.

But, as -this second cock had been bred in a cemetery, he had no knowledge of times and seasons, and used to crow casually, — at midnight as well as at daybreak. Roused by his crowing at midnight, the young brahmins fell to their studies ; by dawn they were tired out and could not for sleepiness keep their attention on the subject ; and wheii he fell a-crowing in broad day they did not get a chance of quiet for repeating their lesson. And as it was the cock's crowing both at midnight and by day which had brought their studies to a standstill, they took the bird and wrung his neck. Then they told their teacher that they had killed the cock that crowed in and out of season.

Said their teacher, for their edification, " It was his bad bringing up that brought this cock to his end." So saying, he uttered this stanza : — No parents trained, no teacher taught this bird : Both in and out of season was he licard. 264 T^^^ Jataka. Book I. Such was the Bodhisatta's teacliing on the matter ; and when he had lived his allotted time on earth, he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth as follows,—" This Brother was the cock of those times, who did not know when not to crow ; my disciples were the young brahmins ; and I their teacher."

" Whilst folly's speech.'''' — This story was told by the Master while at Jetavana, about the brahmin-girl Ciiica, whose history will be given in the Twelfth Book in the Maliapadunia-jataka^ On this occasion the Master said, "Brethren, this is not the first time Ciiica has laid false accusations against me. She did the like in other times." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into the chaplain's family, and on his father's death succeeded to the chaplaincy. Now the king promised to grant whatsoever boon his queen should ask of him, and she said, — " The boon I ask is an easy one ; henceforth you must not look on any other woman with eyes of love." At first he refused, but, wearied by her unceasing importunity, was obliged to give way at last. And from that day forward he never cast a glance of love at any one of his sixteen thousand nautch-girls. Now a disturbance arose on the borders of his kingdom, and after two or three engagements with the robbers, the troops there sent sn letter to the king saying that they were unable to carry the matter through. Then the king was anxious to go in person and assembled a mighty host. And he said to his wife, " Dear one, I go to the frontier, where battles will rage ending in victory or defeat. The cam}) is no place for a woman, and you must stay behind here."

"I can't stop if you go, my lord," said she. But finding the king firm in his decision she made the following request instead, — " Every league, 1 No. 472. Cf. note, page 143. send a messenger to enquire how I fare." And the king promised to do so. Accordingly, when he marched out with his host, leaving the Bodhisatta in the city, the king sent back a messenger at the end of every league to let the queen know how he was, and to find out how she fared. Of each man as he came she asked what brought him back. And on receiving the answer that he was come to learn how she fared, the queen beckoned the messenger to her and sinned with him. Now the king journeyed two and thirty leagues and sent two and thirty messengers [438], and the queen sinned with them all. And when he had pacified the frontier, to the great joy of the inhabitants, he started on his homeward journey, despatching a second series of thirty-two messengers. And the queen misbehaved with each one of these, as before. Halting his victorious army near the city, the king sent a letter to the Bodhisatta to prepare the city for his entry. The pre2:)arations in the city were done, and the Bodhisatta was preparing the palace for the king's arrival, when he came to the queen's apartments. The sight of his great beauty so moved the queen that she called to him to satisfy her lust. But the Bodhisatta pleaded with her, urging the king's honour, and protesting that he shrank from all sin and would not do as she wished. "No thoughts of the king frightened sixtyfour of the king's messengers," said she ; " and will you for the king's sake fear to do my will % "

Said the Bodhisatta, " Had these messengers thought with me, they would not have acted thus. As for me that know the right, I will not commit this sin." " Don't talk nonsense," said she. " If you refuse, I will have your head chopped ofi"." " So be it. Cut ofi" my head in this or in a hundred thousand existences ; yet will I not do your bidding." " All right ; I will see," said the queen menacingly. And retiring to her chamber, she scratched herself, put oil on her limbs, clad herself in dirty clothes and feigned to be ill. Then she sent for her slaves and bade them tell the king, when he should ask after her, that she was ill. Meantime the Bodhisatta had gone to meet the king, who, after marching round the city in solemn procession, entered his palace. Not seeing the queen, he asked where she was, and was told that she was ill. Entering the royal bed-chamber, the king caressed the queen and asked what ailed her. She was silent; but when the king asked the third time, she looked at him and said, " Though my lord the king still lives, yet poor women like me have to own a master."

" What do you mean ?" " The chaplain whom you left to watch over the city came here on pretence of seeing after the palace ; and because I would not yield to his will, [439] he beat me to his heart's content and went off'." 20 (I Tlie Jataka. Book I. Then the king fumed with rage, like the crackling of salt or sugar in the fire ; and he rushed from the chamber. Calling his servants, he bade them bind the chaplain with his hands behind him, like one condemned to death, and cut off his head at the place of execution. So away they hniTied and bound the Bodhisatta. And the drum was beaten to announce the execution. Thought the Bodhisatta, " Doubtless that wicked queen has already poisoned the king's mind against me, and now must I save myself from this peril." So he said to his captors, " Bring me into the king's presence before you .slay me." "Why .sol" said the3^ "Because, as the king's servant, I have toiled greatly on the king's business, and know where great treasures ai-e hidden which I have discovered. If I am not brought before the king, all this wealth will be lost. So lead me to him, and then do your duty."

Accordingly, they brought him before the king, who asked why reverence had not restrained him from such wickedness. " Sire," answered the Bodhisatta, "I was born a brahmin, and have never taken the life so much as of an emmet or ant. I have never taken what was not my own, even to a blade of grass. Never have I looked with lustful eyes upon another man's wife. Not even in jest have I spoken falsely, and not a drop of sti-ong drink have I ever drunk. Innocent am I, sire ; but that wicked woman took me lustfully by the hand, and, being rebuffed, threatened me, nor did she retire to her chamber before she had told me her secret evil-doing. For there were sixty-four messengers who came with letters from you to the queen. Send for these men and ask each whether he did as the queen bade him or not." Then the king had the sixty-four men bound and sent for the queen. And she confessed to having had guilty converse with the men. Then the king ordered off all the sixty-four to be beheaded. But at this point [440] the Bodhisatta cried out, "Nay, sire, the men are not to blame ; for they were constrained by the queen. Wherefore pardon them. And as for the queen : — she is not to blame, for the passions of women are insatiate, and she does but act according to her inborn nature. Wherefore, pardon her also, O king."

Upon this entreaty the king was merciful, and so the Bodhisatta saved the lives of the queen and the sixty-four men, and he gave them each a place to dwell in. Then the Bodhisatta came to the king and said, " Sire, the ba.seless accusations of folly put the wise in unmerited bonds, but the words of the wise released the foolish. Thus folly wrongfully binds, and wisdom sets free from bonds." So saying, he uttered this stanza : — ■ Whilst folly's speech doth bind unrighteously. At wisdom's word the justly bound go free. When lie had taiiglit the king the Truth in tliese verses, he exehvinied, " All this trouble sprang from my living a lay life. I mnst change my mode of life, and crave your permission, sire, to give up the world." And with the king's permission he gave up the world and quitted his tearful relations and his great wealth to become a recluse. His dwelling was in the Himalayas, and there he won the Higher Knowledges and the Attainments and became destined to rebirth in the Brahma Realm. His teaching ended, the Master identified the Birth by saying, "Cifica was the wicked queen of those days, Ananda the king, and I his chaplain."

'■^ Let (jreat and small'''' — This story was told by the Master while at Jetavana, about Anatha-inudika's true friend. For his acquaintances and friends and relations came to him and tried hard to stop his intimacy with a certain man, saying that neither in birth nor wealth was he Anatha-pindika's equal. But the great merchant replied that friendship should not de[)end on equality or inequality of externals. And when he went off to his zemindary, he put this friend in charge of his wealth. Everything came to pass as in the Kalakanni-jataka^ But, when in this case Anatha-pindika related the danger his house had been in, the Master said, "Layman, a friend rightly so-called is never inferior. The standard is ability to befriend. A friend rightly so-called, though oidy equal or inferior to one's self, should be held a superior, for all such friends fail not to grapple with trouble which befalls one's self. It is your real friend that has now saved you your wealth. So in days gone by a like real friend saved a Sprite's mansion." Then at Anatha-pindika's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Sprite in the king's pleasaunce, and dwelt in a clump of kusa-grass. Now in the same grounds near the king's seat there grew a beautiful Wishing Tree (also called the Mukkhaka) with straight stem and spreading bi'anches, which received great favour from the king. Here dwelt one who had been a mighty deva-king and had been reborn a Tree-spi'ite. And the Bodhisatta was on terms of intimate friendship with this Tree-sprite.

Now the king's dwelling had only one pillar to support the roof 208 Tlic Jdtaka. Book I. and that pillar grew shaky. Being told of this, the king sent for carpenters and ordered them to put in a sound pillar and make it secure. So the carpenters [442] looked about for a tree that would do and, not findino- one elsewhere, went to the pleasaunce and saw the Mukkhaka. Then away they went back to the king. "Well," said he, "have you found a tree that will do?" "Yes, sire," said they ; "but we don't like to fell it." "Why not?" said the king. Then they told him how they had in vain looked everywhere for a tree and did not dare to cut down the sacred tree. "Go and cut it down," said he, "and make the roof secure. I will look out for another tree." So they went away. And they took a sacrifice to the pleasaunce and offered it to the tree, saying among themselves that they would come and cut it down next day. Hearing their words, the Tree-sprite knew that her home would be desti'oyed on the morrow, and burst into tears as she clasped her children to her breast, not knowing whither to fly with them. Her friends, the spirits of the forest, came and asked what the matter was. But not one of them could devise how to stay the carpenters' hand, and all embraced her with tears ami lamentations. At this moment up came the Bodhisatta to call upon the Tree-sprite and was told the news. "Have no fear," said the Bodhisatta cheerfully. "I will see that the tree is not cut down. Only wait and see what I will do when the carpenters come to-morrow."

Next day when the men came, the Bodhisatta, assuming the shape of a chameleon, was at the tree before they were, and got in at the roots and worked his way up till he got out among the branches, making the tree look full of holes. Then the Bodhisatta rested among the boughs with his head rapidly moving to and fro. Up came the carpenters ; and at sight of the chameleon their leader struck the tree with his hand, and exclaimed that the tree was rotten and that they didn't look carefully before making their offerings the day before. And off he went full of scorn for the great strong tree. In this way the Bodhisatta saved the Tree-sprite's home. And when all her friends [443] and acquaintances came to see hei*, she joyfully sang the })raises of the Bodhisatta, as the saviour of her home, saying, "Sprites of the Trees, for all our mighty power we knew not what to do ; while a humble Kusa-sprite had wit to save my home for me. Truly we should choose our friends without considering whether they are superiors, equals, or inferiors, making no distinction of rank. For each according to his strength can help a friend in the hour of need." And she repeated this stanza about friendship and its duties : —

Let great and small and equals, all, Do each their best, if harm befal. And help a friend in evil plight. As I was helped by Kusa-sprite. Thus did she teach the assembled devas, adding these words, "Wherefore, such as would escape from an evil plight must not merely consider whether a man is an equal or a superior, but must make friends of the wise whatsoever their station in life." And she lived her life and with the Kusa-sprite finally passed away to fare according to her deserts. His lesson ended the Master identified the birth I13' saying, " Ananda was then the Tree-sprite, and I the Kusa-sprite."

^^ Exalted station breeds a fool great woe." — This story was told l)y the Master while at the Bamboo-grove, about Devadatta. For the Brethren had met together in the Hall of Truth, and were talking of how the sight of the Buddha's perfections and all the distinctive signs of Buddhahood' maddened Devadatta ; and how in his jealousy he could not bear to hear the praises of the Buddha's utter wisdom. Entering the Hall, the Master asked what was the subject of their converse. And when they told him, he said, " Brethren, as now, so in former times Devadatta was maddened by hearing my praises." So saying, he told this story of the past. Once on a time when King Magadha was ruling in Rajagaha in Magadha, the Bodhisatta was born an elephant. He was white all over and graced with all the beauty of form described above". And because of his beauty the king made him his state elephant. One festal day the king adorned the city like a city of the devas and, mounted on the elephant in all its trapj)ings, made a solemn jirocession round the city attended by a great retinue. And all along the route the people were moved by the sight of that peerless elephant to exclaim, " Oh what a stately gait ! wliat proportions ! what beauty ! what grace ! such a white elephant is worthy of an universal monarch." All this praise of his

1 See p. 2, and (e.g.) the Sela Sutta (No. 33 of the Sutta Nipata and No. 92 of the Majjhima Nikaya). - Apparently the reference is to p. 175, 270 Tlie Jataha. Book I. elephant awoke the king's jealousy and he resolved to have it cast over a precipice and killed. So he summoned the mahout and asked whether he called that a trained elephant. "Indeed he is well trained, sire," said the mahout. "No, he is very badly trained." "Sire, he is well trained." [445] "If he is so well trained, can you get him to climb to the summit of Mount Vepulla?" "Yes, sire." "Away with you, then," said the king. And he got down from the elephant, making the mahout mount instead, and went himself to the foot of the mountain, whilst the mahout I'ode on the elephant's back up to the top of Mount Vepulla. The king with his courtiers also climbed the mountain, and had the elephant halted at the brink of a precipice. "Now," said he to the man, "if he is so well trained as you say, make him stand on three legs." And the mahout on the elephant's back just touched the animal with his goad by way of sign and called to him, "Hi! my beauty, stand on three legs." "Now make him stand on his two foi*e-legs," said the king. And the Great Being raised his hind-legs and stood on his fore-legs alone. "Now on the hiiid-legs," said the king, and the obedient elephant raised his fore-legs till he stood on his hind-legs alone. "Now on one leg," said the king, and the elephant stood on one leg.

Seeing that the elephant did not fall over the precipice, the king cried, "Now if you can, make him stand in the air." Then thought the mahout to himself, "All India cannot shew the match of this elephant for excellence of training. Surely the king must want to make him tumble over the precipice and meet his death." So he whispered in the elephant's ear, "My son, the king wants .you to fall over and get killed. He is not worthy of you. If you have power to journey through the air, rise up with me upon your back and fly through the air to Benares." And the Great Being, endowed as he was with the marvellous powers which flow from Merit, straightway rose up into the air. Then said the mahout, "Sire, this elephant, posse>sed as he is with the marvellous ])Owers which flow from Merit, is too good for such a worthless fool as you : none but a wise and good king is worthy to be his master. When those who are so worthless as you get an elephant like this, they don't know his value, and so they lose their elephant, and all the rest of their glory and si)lendour." So saying the mahout, seated on the elephant's neck, recited this stanza ; —

Exalted station breeds a fool great woe ; He proves his own and others' mortal foe. [446] "And now, goodbye," said he to the king as he ended this rebuke ; and rising in the air, he passed to Benares ^nd halted in mid-air over the royal courtyard. And there was a great stir in the city and all cried out, "Look at the state-elephant that has come through the air for our king and is hovering over the royal courtyard." And with all haste the news was conveyed to the king too, who came out and said, "If your coming is for my behoof, alight on the earth." And the Bodhisatta descended from the air. Then the mahout got down and bowed before the king, and in answer to the king's enquiries told the whole story of their leaving Rajagaha. "It was very good of you," said the king, "to come here" ; and in his joy he had the city decorated and the elephant installed in his state-stable. Then he divided his kingdom into three portions, and made over one to the Bodhisatta, one to the mahout, and one he kept himself. And his power grew from the day of the Bodhisatta's coming till all India owned his sovereign sway. As Emperor of India, he was charitable and did other good works till he passed away to fare accordino; to his deserts.

His lesson ended, the Master idcntiiied the Birth by saying " Devadatta was in those days the king of Magadha, Sariputta the king of Benares, Ananda the mahout, aiid I the elephant." [A'ote. Cf. Milinda-pauho, 201.]

"Fur universal applicatiun.'" — This story was told by the Master while at Jetavana, about the Elder Laludayi who is said to have had a knack of always saying the wrong thing. He never knew the proper occasion for the several teachings. For instance, if it was a festival, he would croak out the gloomy texti, "Without the walls they lurk, and where four cross-roads meet." If it was a funeral, he would burst out with " Joy filled the hearts of gods and men," or with "Oh may you see [447] a liundred, nay a thousand such glad days!" Now one day the Brethren in the Hall of Truth commented on his singular infelicity of subject and his knack of always saying the wrong thing. As they sat talking, the Master entered, and, in answer to his question, was tokl the subject of their talk. " Brethren," said he, " this is not the first time that Laludayi's folly has made him say the wrong thing. He has always been as inept as now." So saying he told this story of the past. 1 For this quotation see the Klmddaka Patha edited by Childers (J. E. A. S. 1870, J. 319).

272 Tlie Jatahi. Book I. Once on a time when Braliniadatta was reigning in Benares, the Bodhisatta was born into a rich brahmin's family, and when he grew up, was versed in all knowledge and was a world-renowned professor with five hundred young brahmins to instruct. At the time of our story there was among the young brahmins one who always had foolish notions in his head and always said the wrong thing; he was engaged with the rest in learning the scriptures as a pupil, but because of his folly could not master them. He was the devoted attendant of the Bodhisatta and ministered to him like a slave. Now one day after supper the Bodhisatta laid himself on his bed and there was washed and perfumed by the young brahmin on hands, feet and back. And as the youth turned to go away, the Bodhisatta said to him, "Prop up the feet of my bed before you go." And the young brahmin propped up the feet of the bed on one side all right, but could not find anything to prop it up with on the other side. Accordingly he used his leg as a prop and passed the night so. When the Bodhisatta got up in the morning and saw the young brahmin, he asked why he was sitting there. "Master," said the young man, "I could not find one of the bed supports; so I've got my leg under to prop it up instead."

Moved at these words, the Bodhisatta thought, "What devotion! And to think it should come from the veriest dullard of all my pupils. Yet how can I impart learning to himi" And the thought came to him that the best way was to question the young brahmin on his return from gathering firewood and leaves, as to something he had seen or done that day; and then to ask what it was like. [448] "For," thought the master, "this will lead him on to making comparisons and giving reasons, and the continuous practice of comparing and reasoning on his part will enable me to impart learning to him." Accordingly he sent for the young man and told him always on his return from picking up firewood and leaves to say what he had seen or eaten or drunk. And the young man promised he would. So one day having seen a snake when out with the other pupils picking up wood in the forest, he said, "Master, I saw a snake." "What did it look like?" "Oh, like the shaft of a plough." "That is a very good comparison. Snakes are like the shafts of ploughs," said the Bodhisatta, who began to have hopes that he might at last succeed with his pupil.

Another day the young brahmin saw an elephant in the forest and told his master. "And what is an elephant like?" "Oh, like the shaft of a plough." His master said nothing, for he thought that, as the elephant's trunk and tusks bore a certain resemblance to the shaft of a plough, perhaps his pupil's stupidity made him speak thus generally (though he was thinking of the trunk in particular), because of his inability to go into accurate detail. A third day he was invited to eat sugar-cane, and duly told his master. "And what is a sugar-cane like?" "Oh, like the shaft of a plough." "That is scarcely a good comparison," thought his master, but said nothing. Another day, again, the pupils were invited to eat molasses with curds and milk, and this too was duly reported. "And what are curds and milk like?" "Oh, like the shaft of a plough." Then the master thought to himself, "This young man was perfectly right in saying a snake was like the shaft of a plough, and was more or less right, though not accui'ate, in saying an elephant and a sugar-cane had the same similitude. But milk and curds (which are always white in colour) take the shape of whatever vessel they are placed in ; [449] and here he missed the comparison entirely. This dullard will never learn." So saying he uttered this stanza : —

For universal application he Employs a term of limited import. Plough-shaft and curds to him alike unknown, — The fool asserts the two things are the same. His lesson ended, the Master identified the Birth by saying, " Laludayi was the dullard of those days, and I the professor of world-wide renown."

" Toil on, my brother." — This story was told by the Master while at Jetavana, about a good brahmin belonging to a noble Savatthi family who gave his heart to the Truth, and, joining the Brotherhood, became constant in all duties. Blameless in his attendance on teachers ; scrupulous in the matter of foods and drinks ; zealous in the performance of the duties of the chapter-house, bath-house, and so forth ; perfectly punctual in the observance of the fourteen major and of the eighty minor disciplines ; he used to sweep the monastery, the cells, the cloisters, and the path leading to their monastery, and gave water to thirsty folk. And because of his great goodness folk gave regularly five hundred meals a day to the Brethren ; and great gain and honoiu" accrued to the monastery, the many prospering for the virtues of one. And one day in the Hall of Truth the Brethren fell to talking of how that Brother's goodness had brought them gain and lionour, and filled many lives with joy. Entering the Hall, [450] the Master asked, and 274 The Jataka. Booh I. was told, what their talk was about. " This is not the first time, Brethren," said he, "that this Brother has been regular in the fulfilment of duties. In days gone by five hundred hermits going out to gather fruits were supported on the fruits that his goodness provided." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodliisatta was born a brahmin in the North, and, growing \\\), gave up the world and dwelt at the head of five hundred hermits at the foot of the mountains. In those days there came a great drought upon the Himalaya country, and everywhere the water was dried up, and sore distress fell upon all beasts. Seeing the poor creatures suffering from thirst, one of the hermits cut down a tree which he hollowed into a trough ; and this trough he filled with all the water he could find. In this way he gave the animals to drink. And they came in herds and drank and drank till the hermit had no time left to go and gather frviits for himself. Heedless of his own hunger, he worked away to quench the animals' thirst. Thought they to themselves, "So wrapt up is this hermit in ministering to our wants that he leaves himself no time to go in quest of fruits. He must be very hungry. Let us agree that everyone of us who comes here to drink miist bring such fruits as he can to the hermit." This they agreed to do, every animal that came bringing mangoes or jambus or bread-fruits or the like, till their offerings would have tilled two hundred and fifty waggons ; and there was food for the whole five hundred hermits with abundance to spare. Seeing this, the Bodliisatta exclaimed, " Thus has one man's goodness been the means of supplying with food all these hermits. Truly, we should always be stedfast in right-doing." So .saying, he uttered this stanza : —

Toil on, ray brother ; still in hope stand fast ; Nor let thy courage flag and tire ; Forget not him, who by his grievous fast^ Reaped fruits beyond his heart's desire. [451] Such was the teaching of the Great Being to the band of hermits. His lesson ended, the Master identified the Birth by saying, "This Brother was the good hermit of those days, and I the hermits' master." 1 Cf. Vol. iv. 269 (text), and supra page 133.

"If he 'mid strangers." — This story was told by the Master while at Jetavana, about a boastful Brother. Tlie iuti'oductory story about him is like what has been already i-elated ^ Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a rick Treasurer, and his wife bore liim a son. And the selfsame day a female slave in his house gave birth to a boy, aiid the two children grew up together. And when the rich man's son was being taught to write, the young slave used to go with his young master's tablets and so learned at the same time to write himself. Next he learned two or three handici-afts, and gi*evv vip to be a fair-spoken and handsome young man ; and his name was Katahaka. Being employed as private secretary, he thought to himself, " I shall not always be kept at this work. The slightest fault and I shall be beaten, imprisoned, branded, and fed on slave's fare. On the border there lives a merchant, a friend of my master's. Why should I not go to him with a letter purporting to come from my master, and, passing myself off as my master's son, marry the merchant's daughter and live happily ever afterwards 1 "

So he wrote a letter, [452] saying, "The bearer of this is my son. It is meet that our houses should be united in marriage, and I would have you give your daughter to this my son and keep the yourig couple near you for the present. As soon as I can conveniently do so, I will come to you." This letter he sealed with his master's [)rivate seal, and came to the bordermerchant's with a well-filled purse, handsome dresses, and perfumes and the like. And with a bow he stood before the merchant. " Where do you come from?" said the merchant. "From Benares." "Who is your father'?" " The Treasurer of Benares." "And what brings you here?" "This letter will tell you," said Katahaka, handing it to him. The merchant read the letter and exclaimed, " This gives me new life." And in his joy he gave his daughter to Katahaka and set up the young couple, who lived in great style. But Katahaka gave himself airs, and used to find fault with the victuals and the clothes that were brought him, calling them "provincial." "These misguided provincials," he would say, "have 1 No. 80, probably. 276 The Jataka. Booh I.

no idea of dressing. And as for taste in scents and garlands, they've got none." Missing his slave, the Bodhisatta said, " I don't see Katahaka. Where has he gone ? Find him." And off went the Bodhisatta's people in quest of him, and searched far and wide till they found him. Then back they came, without Katahaka recognizing them, and told the Bodhisatta. " This will never do," said the Bodhisatta on hearing the news. " I will go and bring him back." So he asked the King's permission, and departed with a great following. And the tidings spread everywhere that the Treasurer was on his way to the borders. Hearing the news Katahaka fell to thinking of his course of action. He knew that he was the sole reason of the Treasurer's coming, and he saw that to run away now was to destroy all chance of returning. So he decided to go to meet the Treasurer, and conciliate him by acting as a slave towards him as in the old days. Acting on this plan, he made a point of proclaiming in [453] public on all occasions his disapprobation of the lamentable decay of respect towards parents which shewed itself in children's sitting down to meals with their parents, instead of waiting upon them. " When my parents take their meals," said Katahaka, " I hand the plates and dishes, bring the spittoon, and fetch their fans for them. Such is my invariable practice." And he explained carefully a slave's duty to his master, such as bringing the water and ministering to him when he retired. And having already schooled folk in general, he had said to his father-in-law shortly before the arrival of the Bodhisatta, " I hear that my father is coming to see you. You had better make ready to entertain him, while I will go and meet him on the road with a present." '* Do so, ray dear boy," said his father-in-law.

So Katahaka took a magnificent present and went out with a large i-etiniie to meet the Bodhisatta, to whom he handed the pi'esent with a low obeisance. The Bodhisatta took the present in a kindly way, and at breakfast time made his encampment and retired for the purposes of nature. Stopping his retinue, Katahaka took water and approached the Bodhisatta. Then the young man fell at the Bodhisatta's feet and cried, " Oh, sir, I will pay any sum you may require ; but do not expose me." " Fear no exposure at my hands," said the Bodhisatta, pleased at his dutiful conduct, and entered into the city, where he was feted with great magnificence. And Katahaka still acted as his slave. As the Treasurer sat at his ease, the border-merchant said, " My Lord, upon receipt of your letter I duly gave my daughter in marriage to your son." And the Treasurer made a suitable reply about ' his son ' in so kindly a way that the merchant was delighted beyond measure. But from that time forth the Bodhisatta could not bear the sight of Katahaka. One day the Great Being sent for the merchant's daughter and said, " My dear, please look my head over." She did so, and he thanked her for

her much-needed services, [454] adding, "And now tell me, my dear, whether my son is a reasonable man in weal and woe, and whether you manage to get on well with him." "My husband has only one fault. He will find fault with his food." " He has always had his faults, my dear ; but I will tell you how to stop his tongue. I will tell you a text which you must learn carefully and repeat to your husband when he finds fault again with his food." And he taught her the lines and shortly afterwards set out for Benares. Katahaka accompanied him part of the way, and took his leave after offering most valuable presents to the Treasurer. Dating from the departure of the Bodhisatta, Katahaka waxed prouder and prouder. One day his wife ordered a nice dinner, and began to help him to it with a spoon, but at the first mouthful Katahaka began to grumble. Thereon the merchant's daughter remembering her lesson, repeated the following stanza : — If he 'mid strangers far from home talks big^, Back comes his visitor to spoil it all. — Come, eat your dinner then, Katahaka''^. " Dear me," thought Katahaka, " the Treasurer must have informed her of my name, and have told her the whole story." And from that day forth he gave himself no more airs, but humbly ate what was set before him, and at his death passed away to fare according to his deserts.

[455] His lesson ended, the Master identified the Birth by saying, "This bumptious Bi'other was the Katahaka of those days, and I the Treasm'er of Benares."

" 0^l7' diverse fates." — This story was told by the Master while at Jetavana, about a brahmin retained by the King of Kosala because of his power of telling whether swords were lucky or not. We are told that when the king's smiths had forged a sword, this brahmin could by merely smelling it tell whether it was 1 Cf. Upham Mahav. 3. 301. ^ The scholiast explains that the wife had no understaudiug of the meaning of the verse, but only repeated the words as she was taught them. That is to say, the gdthd was not in the vernacular, but in a learned tongue intelligible to the educated Katahaka, but not to the woman, who repeated it parrot-fashion. 278 The Jataka. Book I. a lucky one or not. And he made it a rule only to commend the work of those smiths who gave him presents, while he rejected the work of those who did not bribe him. , , . , . Now a certain smith made a sword and put into the sheath with it some tinely-ground pepper, and brought it in this state to the King, who at once handed it over to the brahmin to test. The brahmin unsheathed the blade and sniffed at it. The pepper got up his nose and made him sneeze, and that so violently that he slit his nose on the edge of the sword i.

This mishap of the brahmin came to the Brethren's ears, and one day they were talking about it in the Hall of Truth when the Master entered. On learning the subject of their talk, he said, " This is not the first time. Brethren, that this brahmin has slit his nose sniffing swords. The same fate befell him in former days." So saying, he told this story of the past. Once on a time when Brahniadatta was reigning in Benares, he had in his service a bralimin who profe.ssed to tell whether swords were lucky or not, and all came to pass as in the Introductory Story. And the king called in the surgeons and had him fitted with a false tip to his nose which was cunningly painted for all the world like a real nose ; and then the brahmin resumed his duties again about the king. Now Brahmadatta had no son, only a daughter and a nephew, whom he had brought up under his own eye. And when these two grew up, they fell in love with one another. So the king sent for his councillors and said to them, " My ne[)hew is heir to the throne. If I give him my daughter to wife, he shall be anointed king."

[456] But, on second thoughts, he decided that as in any case his nephew was like a son, he had better marry him to a foreign princess, and give his daughter to a prince of another royal house. For, he thought, this plan would give him more grandchildren and vest in his line the sceptres of two several kingdoms. And, after consulting with his councillors, he resolved to separate the two, and they were accordingly made to dwell apart from one another. Now they were sixteen years old and very much in love, and the young prince thought of nothing but how to carry off the princess from her father's palace. At last the plan struck him of sending for a wise woman, to whom he gave a pocketful of money. "And what's this for?" said she. Then he told her of his passion, and besought the wise woman to convey him to his dear princess. And she promised him success, and said that she would tell the king that his daughter was under the influence of witchcraft, but that, as the demon had possessed her so long that he was off his guard, she would take 1 Cf. Kogers' " Buddhaghosba's Parables," p. 149, where this Introductory Story is given.

the princess one day in a carriage to the cemetery with a strong escort under arms, and there in a magic circle lay the princess on a bed with a dead man under it, and with a hundred and eight douches of scented water wash the demon out of her. " And when on this pretext I bring the princess to the cemetery," continued the wise woman, " mind that you just reach the cemetery before us in your carriage with an armed escort, taking some ground pepper with you. Arrived at the cemetery, you will leave your carriage at the entrance, and despatch your men to the cemetery grove, while you will yourself go to the top of the mound and lie down as though dead. Then I will come and set up a bed over you on which I will lay the princess. Then will come the time when you must sniff at the pepper till you sneeze two or three times, and [457] when you sneeze we will leave the princess and take to our heels. Thereon you and the princess must bathe all over, and you must take her home with you." " Capital," said the prince ; " a most excellent device."

So away went the wise woman to the king, and he fell in with her idea, as did the princess when it was explained to her. When the day came, the old woman told the princess their errand, and said to the guards on the road in order to frighten them, "Listen. Under the bed that I shall set up, there will be a dead man ; and that dead man will sneeze. And mark well that, so soou as he has sneezed, he will come out from under the bed and seize on the first j)erson he finds. So be prepared, all of you." Now the prince had already got to the place aud got under the bed as had been arranged. Next the crone led off the princess and laid her upon the bed, whispering to her not to be afraid. At once the prince sniffed at the pepper aud fell a-sneezing. And scarce had he begun to sueeze before the wise woman left the princess and with a loud scream was off, quicker than any of them. Not a man stood his ground ;— one and all they threw away their arms and bolted for dear life. Hereon the prince came forth and bore off the princess to his home, as had been before arranged. And the old woman made her way to the king and told him what had happened.

" Well," thought the king, " I always intended her for him, and they've grown up together like ghee in rice-porridge." So he didn't fly into a passion, but in course of time made his nephew king of the land, with his daughter as queen-consort. Now the new king kept on in his service the brahmin who professed to tell the temper of swords, and one day as he stood in the sun, the false tip to the brahmin's nose got loose and fell off. And there he stood, hanging his head for very shame. " Never mind, never mind," laughed the king. " Sneezing is good for some, but bad for others. One sneeze 280 The Jdtaka. Book I. lost you your nose [458] ; whilst I have to thank a sneeze for both my throne and queen." So saying he uttered this stanza : — Our diverse fates this moral show, — Whiit brings me weal, may work you woe. So spake the king, and after a life spent iu charity and other good works, he passed away to fare according to his deserts. In this wise did the Master teach the lesson that the world was wrong in thinking things were definitely and absolutely good or bad in all cases alike. Lastly, he identified the Birth by saying, " The same man that now professes to understand whether swords are lucky or not, professed the same skill in those days ; and I was myself the prince who inherited his uncle's kingdom."

" Yo^i vauntP — This story was told by the Master once at Jetavana, about a boastful Brother. (The introductory story and the story of the past in this case are like those of Katahaka related above i.) Kalanduka was in this case the name of the slave of the Treasurer of Benares. And when he had run away and was living in luxury with the daughter of the border-merchant, the Treasurer missed him and could not discover his whereabouts. So he sent a young pet parrot to search for the runaway. And off flew the parrot in quest of Kalanduka, and searched for him far and wide, till at last the bird came to the town where he dwelt. And just at that very time Kalanduka was enjoying himself on the river with his wife in a boat well-stocked with dainty fare and with flowers and perfumes. Now the nobles of that land at their water-parties make a point of taking milk with a pungent drug to drink, and so escape suflering from cold after their pastime on the water. [459] But when our Kalanduka tasted this milk, he hawked and spat it out ; and in so doing spat on the head of the merchant's daughter. At this moment up flew the parrot, and saw all this from the bough of a fig-tree on the bank. "Come, come,

slave Kalanduka," cried the bird; "remember who and what you are, and don't spit on tlie head of this young gentlewoman. Know your place, fellow." So saying, he uttered the following stanza : — You vaunt your high descent, your high degree. With lying tongue. Though but a bird, I know The truth. You'll soon be caught, you runaway. Scorn not the milk then, slave Kalanduka. Recognizing the parrot, Kalanduka grew afraid of being exposed, and exclaimed, " Ah ! good master, when did you arrive 1" Thought the parrot, " It is not friendliness, but a wish to wring my neck, that prompts this kindly interest." So he replied that he did not stand in need of Kalanduka's services, and flew oflP to Benares, where he told the Lord Treasurer everything he had seen. " The rascal ! " cried the Treasurer, and ordered Kalanduka to be hauled back to Benares where he had once more to put up with a slave's fare. His lesson ended, the Master identified the Birth by saying, " This Brother was Kalanduka in the story, and I the Treasurer of Benares." " Where saintliness." — This story was told by the Master while at Jetavana, about a hypocrite. When the Brother's hypocrisy was reported to him, the Master said, " This is not the first time he has shewn himself a hypocrite ; he was just the same in times gone by." So saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benai'es, the Bodhisatta was born a rat, perfect in wisdom, and as big as a young boar. He had his dwelling in the forest and many hundreds of other rats owned his sway. 282 The Jdtaha. Book I. Now there was a roving jackal who espied this troop of rats and fell to scheming how to beguile and eat them. And he took up his stand near their home with his face to the sun, snuffing up the wind, and standing on one leg. Seeing this when out on his road in quest of food, the Bodhisatta conceived the jackal to be a saintly being, and went up and asked his name. " 'Godly' is my name," said the jackal. " Why do you stand only on one leg?" "Because if I stood on all four at once, the earth could not bear my weight. That is why I stand on one leg only." " And why do you keep your mouth open 1 " " To take the air. I live on air ; it is my only food." " And why do you face the sun ? " " To worship him." " What uprightness ! " thought the Bodhisatta, and thenceforward he made a i)oint of going, attended by the other rats, to pay his respects morning and evening to the saintly jackal. And when the rats were leaving, the jackal seized and devoured the hindermost one of them, wiped his lips, and looked as though nothing had happened.

In consequence of this the rats grew fewer and fewer, till they noticed the gaps in their ranks, and wondering why this was so, asked the Bodhisatta the reason. He could not make it out, but suspecting the jackal, [461] resolved to put him to the test. So next day he let the other rats go out first and himself brought up the rear. The jackal made a sj^ring on the Bodhisatta who, seeing him coming, faced round and cried, " So this is your saintliness, you hypocrite and rascal ! " And he repeated the following stanza : —

Where saintliness is but a cloak Whereby to cozen guileless folk And screen a villain's treachery, — The cat-like nature there we see^. So saying, the king of the rats sprang at the jackal's throat and bit his windpipe asunder just under the jaw, so that he died. Back trooped the other rats and gobbled up the body of the jackal with a 'crunch, crunch, crunch ' ; — that is to say, the foremost of them did, for they say there was none left for the last-comers. And ever after the rats lived happily in peace and quiet. His lesson ended, the Master made the connection by saying, " This hypocritical Brother was the jackal of those days, and I the king of the rats." 1 Though the foregoing prose relates to a jackal, the stanza speaks of a cat, as does the Mahdhhurata in its version of this story.

^'■'Tvjas g7-eerl."...'Thiti story wa« told by the Master while at Jetavaiui, about another hypocrite. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was King of the Rats and dwelt in the forest. Now a fire broke out in the forest, and a jackal who could not run away put his head against a tree [462] and let the flames sweep by him. The tire singed the hair off his body everywhere, and left him perfectly bald, except for a tuft like a scalp- knot^ where the crown of his head was pressed against the tree. Drinking one day in a rocky pool, he caught sight of this top-knot reflected in the water. "At last I've got wherewithal to go to market," thought he. Coming in the course of his wanderings in the forest to the rats' cave, he said to himself, "I'll hoodwink those rats and devour them;" and with this intent he took up his stand hard by, just as in the foregoing story. On his way out in quest of food, the Bodhisatta observed the jackal and, crediting the beast with virtue and goodness, came to him and asked what his name was. "Bharadvaja-, Votary of the Fii'e-God."

"Why have you come hevel" "In oi'der to guard you and yours." "What will you do to guard us V "I know how to count on my fingers, and will count your numbers both morning and evening, so as to be sure that as many came home at night, as went out in the morning. That's how I'll guard you." "Then stay, uncle, and watch over us." And accordingly, as the rats were starting in the morning he set about counting them "One, two, three;" and so again when they came back at night. And every time he counted them, he seized and ate the hindmost. Everything came to pass as in the foregoing story, except that here the King of the Rats turned and said to the jackal, "It is not sanctity, 1 The Buddhist 'Brother' shaves his crown, except for a tuft of hair on the top, which is the analogue of the tonsure of Eoman Catholic priests. - Bharadvaja was the name of a clau of great Kishis, or religious teachers, to whom the sixth book of the Eigveda is ascribed. 284 ^'/^c Jataka. Book I. BhanulvaJH, Votary of the Fire-God, but gluttony that has decked your crown with tliat top-knot." So saying, he uttered this stanza :—

'Twas greed, not virtue, furnished you this crest. Our dwindling numbers fail to work out right; We've had enough, Fire-votary, of you. His lesson ended, the Master identified the Birth by saying, "This Brother was the jackal of those days, and I the King of the Rats."

[463] '■'■You may ail or ea^."— This story was told by the Master while at Jetavana, about a woman of Savatthi. She is said to have been the wicked wife of a good and virtuous brahmin, who was a lay-brother. Her nights she spent in gadding about ; whilst by day she did not a stroke of work, but made out to be ill and lay abed groaning. "What is the matter with you, my dear ?" said her husband. "What can I get for you ?" "Sweets, savouries, rich food, rice-gruel, boiled-rice, oil, and so forth." The obedient husband did as she wished, and toiled like a slave for her. She meantime kept her bed while her husband was about the house ; but no sooner saw the door shut on him, than she was in the arms of her paramours. "My poor wife doesn't seem to get any better of the wind," thought the brahmin at last, and betook himself with ofierings of perfumes, flowers, and the like, to the Master at Jetavana. His obeisance done, he stood before the Blessed One, who asked him why he had been absent so long. "Sir," said the brahmin, "I'm told my wife is troubled with the wind, and I toil away to keep her supplied with every conceivable dainty. And now she is stout and her complexion quite clear, but the wind is as troublesome as ever. It is through ministering to my wife that I have not had any time to come here, sir."

Said the Master, who knew the wife's wickedness, "Ah! brahmin, the wise and good of days gone by taught you how to physic a woman suffering like your wife from so stubborn an ailment. But re-birth has confused your memoi-y so that you forget." So saying, he told the following story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin in a very distinguished family. After perfecting See also No. 226. his education at Takkasila, he became a teacher of world-wide fame in Benares. To him flocked as pupils the young nobles and brahmins from all the princely and wealthy families. Now a country brahmin, who had learned from the Bodhisatta the three Vedas, and the eighteen Sciences, and who stopped on in Benares to look after his estate, came two or three times every day to listen to the Bodhisatta's teachings. [464] And this brahmin had a wife who was a bad, wicked woman. And everything came to pass as above. When the brahmin explained how it was that he could not get away to listen to his master's teachings, the Bodhisatta, who knew that the brahmin's wife was only feigning sickness, thought to himself, "I will tell him what physic will cure the creature." So he said to the brahmin, "Get her no more dainties, my son, but collect the staliugs of cows and therein souse five kinds of fruit and so forth, and let the lot pickle in a new copper pot till the whole savours of the metal.

Then take a rope or cord or stick and go to your wife, and tell her plainly she must either swallow the safe cure you have brought her, or else work for her food. (And here you will repeat certain lines which I will tell you.) If she refuses the remedy, then threaten to let her have a taste of the rope or stick, and to drag her about for a time by the hair, while you pummel her with your fists. You will find that at the mere threat she will be up and about her work."

So off went the brahmin and brought his wife a mess prepared as the Bodhisatta had directed. "Who prescribed this?" said she. "The master," said her husband. "Take it away, I won't have it." "So you won't have it, eh?" said the young brahmin, taking up the rope-end ; " well then, you've either got to swallow down that safe cure or else to work for honest fare." So saying he uttered this stanza : — You may ail or eat ; which shall it be ? For you can't do both, my Kosiya. [465] Terrified by this, the woman Kosiya realised from the moment the master interfered how impossible it was to deceive him, and, getting up, went about her work. And the consciousness that the master knew her wickedness made her repent, and become as good as she had formerly been wicked. (So ended the story, and the brahmin's wife, feeling that the All-enlightened Buddha knew what she was, stood in such awe of him that she siimed no more.) His lesson ended, the Master identified the Birth by saying, "The husband and wife of today were the husband and wife of the story, and I was the master."

286 The Jdtaka. Booh I.

"// a friend."— T\n& story was told by the Master while at the Bamboo-grove, about Devadatta. For at that time the Brethren were discussing in the Hall of Truth the ingratitude of Devadatta and his inability to recognise the Master's goodness, when the Master himself entered and on enquiry was told the subject of their talk. "Brethren," said he, "this is not the first time that Devadatta has been ungrateful; he was just as ungrateful in bygone days." So saying, he told this story of the past. [466] Once on a time, when a certain king of Magadha was reigning in Rajagaha, the Bodhisatta was his Treasuier, worth eighty crores, and known as the 'Millionaire.' In Benares there dwelt a Treasurer also worth eighty crores, who was named Piliya, and was a great friend of the Millionaire. For some reason or other Piliya of Benares got into diflBculties, and lost all his property, and was reduced to beggary. In his need he left Benares, and with his wife journeyed on foot to Rajagaha, to see the Millionaire, the last hope left him. And the Millionaire embraced his friend and treated him as an honoured guest, asking, in due course, the reason of the visit. "I am a ruined man," answered Piliya, "I have lost everything, and have come to ask you to help me."

"With all my heart ! Have no fear on that score," said the Millionaire. He had his strong-room opened, and gave to Piliya forty crores. Also he divided into two equal parts the whole of his property, live stock and all, and bestowed on Piliya the just half of his entire fortune. Taking his wealth, Piliya went back to Benares, and there dwelt. Not long after a like calamity overtook the Millionaire, who, in his turn, lost every penny he had. Casting about whither to turn in the hour of need, he bethought him how he had befriended Piliya to the half of his possessions, and might go to him for assistance without fear of being thrown over. So he set out from Rajagaha with his wife, and came to Benares. At the entrance to the city he said to her, "Wife, it is not befitting for you to trudge along the streets with me. Wait here a little till I send a carriage with a servant to bring you into the city in proper state." So saying, he left her under shelter, and went on alone into the town, till he came to Piliya's house, where he bade himself be announced as the Millionaire from Rajagaha, come to see his friend,

"Well, show him in," said Piliya; but at sight of the other's condition he neither rose to meet him, nor greeted him with words of welcome, but only demanded what brought him here. "To see you," was the reply. [467] "Where are you stopping'?" "Nowhere, as yet. I left my wife under shelter and came straight to you." "There's no room here for you. Take a dole of rice, find somewhere to cook and eat it, and then begone and never come to visit me again." So saying, the rich man despatched a servant with orders to give his unfortunate friend half-a-quartern of pollard to carry away tied up in the corner of his cloth ; — and this, though that very day he had had a thousand waggon-loads of the best rice threshed out and stored up in his overflowing granaries. Yes, the rascal, who had coolly taken four hundred millions, now doled out half-a-quartern of pollard to his benefactor ! Accordingly, the servant measured out the pollard in a basket, and brought it to the Bodhisatta, who argued within himself whether or no he should take it. And he thought, "This ingrate breaks off our fi-iendship because I am a ruined man. Now, if I refuse his paltry gift, I shall be as bad as he. For the ignoble, who scorn a modest gift, outrage the first idea of frieiulship. Be it, therefore, mine to fulfil friendship so far as in me lies, by taking his gift of pollard." So he tied up the pollard in the corner of his cloth, and made his way back to where he had housed his wife.

"What have you got, dear?" said she. "Our friend Piliya gives us this pollard, and washes his hands of us." "Oh, why did you take if? Is this a fit return for the forty crores ? " "Don't cry, dear wife," said the Bodhisatta. "I took it simply because I wanted not to violate the principle of friendship. Why these teai's"?" So saying, he uttered this stanza : — If a friend plays the niggard's part, A simpleton is cut to th' heart; [468] His dole of pollard I will take, And not for this our friendship break. But still the wife kept on crying. Now, at that moment a farm-servant whom the Millionaire had given to Piliya was passing by and drew near on hearing the weeping of his former mistress. Recognising his master and mistress, he fell at their feet, and with tears and sobs asked the reason of their coming. And the Bodhisatta told him their story. "Keep up your spirits," said the man, cheei'ily; and, taking them to his own dwelling, there made ready perfumed baths, and a meal for them. Then he let the other slaves know that their old master and mistress had come, and after a few days marched them in a body to the King's palace, where they made quite a commotion.

The King asked what the matter was, and they told him the whole 288 The Jataka. Book I. story. So he sent forthwith for the two, and asked the Millionaire whether the report was true that he had given four hundred millions to Piliya. "Sir," said he, "when in his need my friend confided in me, and came to seek my aid, I gave him the half, not only of my money, but of my live stock and of everything that T possessed." "Is this sol" said the king to Piliya, "Yes, sire," said he. "And when, in his turn, your benefactor confided in you and sought you oiit, did you show him honour and hospitality 1" Here Piliya was silent. "Did you have a half-quartern of pollard doled out into the corner of his cloth?" [469] Still Piliya was silent. Then the king took counsel with his ministers as to what should be done, and finally, as a judgment on Piliya, ordered them to go to Piliya's house and give the whole of Piliya's wealth to the Millionaire. "Nay, sire," said the Bodhisatta ; "I need not what is another's. Let me be given nothing beyond what I formerly gave him."

Then the king ordered that the Bodhisatta should enjoy his own again; and the Bodhisatta, with a large retinue of servants, came back with his regained wealth to Rajagaha, where he i)ut his affairs in order, and after a life spent in charity and other good works, passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "Devadatta was the Treasurer Piliya of those days, and I myself the Millionaire."

" Wise counsels heeding.^'' — This story was told by the Master while at Jetavana about the Sutta concerning the Temptation bj' the Daughters of Mara' at the Goat-herds' Banyan-tree. The Master quoted the Sutta, beginning with its opening words — In all their dazzling beauty on they came, — Craving and Hate and Lust. Like cotton-down Before the wind, the Master made them fly. ' See pp. 78 and 79 of Volume i. of the text for the temptation. I have not been able to trace the Palobhana Sutta referred to. After he had recited the Sutta right through to the end, the Brethren met together in the Hall of Truth and spoke of how the Daughters of Miira drew near in all their myriad charms yet failed to seduce the All-Enlightened One. For he did not as much as open his eyes to look upon them, so marvellous was he ! Entering the hall, the Master asked, and was told, what they were discussing. "Brethren," said he, "it is no marvel that I did not so much as look upon the Daughters of Mara in this life when I have put sin from ine and have wt)n enlightenment. In former days when I was but in quest of Wisdom, when sin still dwelt within me, I found strength not to gaze oven upon loveliness divine by way of lust in violation of virtue ; and by that continence I won a kingdom." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was the youngest of a hundred brothers, and his adventures ai'e to be detailed here, as above [470] in the Takkasila-Jataka '. When the kingdom had been oifered to the Bodhisatta by the people, and when he had accepted it and been anointed king, the people decorated the town like a city of the gods and the royal palace like the palace of Indra. Entering the city the Bodhisatta passed into the spacious hall of the palace and there seated himself in all his godlike beauty on his jewelled throne beneath the white umbrella of his Kingship. Round him in glittering splendour stood his ministers and brahmins and nobles, whilst sixteen thousand nautch girls, fair as the nymphs of heaven, sang and danced and made music, till the palace was loud with sounds like the ocean when the storm bursts in thunder on its waters". Gazing round on the pomp of his royal state, the Bodhisatta thought how, had he looked upon the charms of the ogresses, he would have pei'ished miserably, nor ever have lived to see his present magnificence, which he owed to his following the counsels of the Pacceka Buddhas. And as thes6 thoughts filled his heart, his emotion found vent in these verses :

Wise counsels heeding, firm in my resolve, With dauntless heart still holding on my course, I shunned the Sirens' dwellings and their snares, And found a great salvation in my need. [471] So ended the lesson which these verses taught. And the Great Being ruled his kingdom in righteousness, and abounded in charity and other good works till in the end he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "I was the prince of those days who went to Takkasila and won a kingdom." 1 Apparently the reference is to No. 96. For a like confusion of title see note, p. 112. - Or is the meaning 'like the vault of heaven filled with thunder-clouds'? Cf. arnava in the Eigveda. 290 The Jataha. Book I.

'■^Lo! in your stronghold." — This story was told by the Master while at Jctavana, about a certain Brother who was given by the Master a subject for meditation, and, going to the boi-deivs, took up his abode in the forest near a hamlet. Here he hoped to pass the rainy season, but during the very first month his hut was biu'ut down whilst he was in the village seeking alms. Feeling the loss of its sheltering roof, he told his lay friends of his misfortune, and they readily undertook to build him another hut. But, in s}nte of their protestations, three months slipped away without its being rebuilt. Having no roof to shelter him, the Brother had no success in his meditation. Not even the dawn of the Light had been vouchsafed to him when at the close of the rainy season he went back to Jetavana and stood respectfully before the Master. In the course of talk the Master asked whether the Brothel's meditation had beeii successful. Then that Brother related from the beginning the good and ill that had befallen him. Said the Master, " In days gone by, even brute beasts could discern between what was good and what bad for them and so quitted betimes, ere tliey proved dangerous, the habitations that had sheltered them in happier days. And if beasts were so discerning, how coidd you fall so far short of them in wisdom ?" So saying, at that Brother's request, the Master told this story of the past.

Once on a time when Brahmadatta was reignins in Benai'es, the Bodhisatta was born a bird. When he came to years of discretion, good fortune attended him and he became king of the birds, taking up his abode with his subjects in a giant tree which stretched its leafy branches over the waters of a lake. And all these birds, [472] roosting in the boughs, dropped their dung into the waters below. Now that lake was the abode of Canda, the Naga King, who was enraged by this fouling of his water and resolved to take vengeance on the birds and burn them out. So one night when they were all roosting along the branches, he set to work, and first he made the waters of the lake to boil, then he caused smoke to arise, and thirdly he made flames dart up as high as a palm-tree. Seeing the flames sliooting up from the water, the Bodhisatta cried to the birds, "Water is used to quench fire; but here is the water itself on fire. This is no place for us; let us seek a home elsewhere." So saying, he uttered this stanza : — Lo! in your stronghold stands the foe.

And fire doth water burn ; So from your tree make haste to go, Let trust to trembling turn. And hereupon the Bodhisatta flew off with such of the birds as followed his advice; but the disobedient birds, who stopped behind, all perished. His lesson ended, the Master preached the Four Truths (at the close whereof that Brother won Araliatship) and identified the Birth by saying, "The loyal and obedient birds of those days are now become my disciples, and I myself was then the kinsr of the birds."

" With conscious." — This story was told by the Master while at Jetavana, about the interpretation liy Sfiriputta, Captain of the Faith, at the gate of Samkassa town, of a problem tei-sely propoinided by the Master. And the following was the story of the past he then told. Once on a time when Brahmadatta was reigning in Benares, ...&c. ... tlie Bodhisatta, as he expired in his forest-home, exclaimed^ "Neither conscious nor unconscious." And the recluses did not believe the interpretation which the Bodhisatta's chief disciple gave of the Master's words. Back came the Bodhisatta from the Radiant Realm, and from mid-air recited this stanza : — With conscious, with unconscious, too, Dwells sorrow. Either ill eschew. Pure bliss, from all corruption free. Springs but from Insight's ecstasy. His lesson ended, the Bodhisatta praised his disciple and went back to the Brahma Realm. Then the rest of the recluses believed the chief disciple. His lesson taught, the Master identified the Birth by saying, "In those days Sariputta was the chief disciple, and I Maha-Brahmfi." 292 The Jataka. Book I.

" Who sagely meditates."— This story too was told by the Master while at Jetavana ahout the interpretation of a problem by the Elder Sariputta at the gate of Saiiikassa. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta, as he expired in his forest-home, answered his disciples' enquiries with the words — "Moonlight and Sunlight." With these words he died and passed to the Radiant Realm. Now when the chief disciple interpreted the Master's words his fellows did not believe him. Then back came the Bodhisatta and from mid-air recited this stanza : — Who sagely meditates on sun and moon. Shall win (when Reason unto Ecstasy Gives place) his after-lot in Radiant Realms^. Such was the Bodhisatta's teaching, and, first pi-aising his disciple, he went his way back to the Brahma Realm. His lesson ended, the Master identified the Birth by saying, "Sariputta was the chief disciple of those days, and I Maha-Brahma."

"Contented be." — This story was told by the Master about a Sister named Fat Nanda. A lay-brother at Savatthi had offered the Sisterhood a supply of garlic, and, sending for his bailiff, had given orders that, if they should come, each Sister was to receive two or three handfuls. After that they made a practice [475] of coming ^ These technical lines imply that, by taking the Sun and Moon as his kammatthano , or subject for meditation, a Buddhist, by attaining Jhana (or Insight) in the second (i.e. supra-rational) degree, can save himself from re-birth in a lower sphere of existence than the Abhassaraloka or Radiant Realm of the corporeal Brahma-world, to his house or field for their garlic. Now one holiday the supply of garlic in the house ran out, and the Sister Fat Nandii, coming with others to the house, was told, when she said she wanted some garhc, that there was none left in the house, it had all been used up out of hand, and that she nuist go to the field for it. So away to the field she went and carried ofi' an excessive amount of garlic. The bailiflf grew angry and remarked what a greedy lot these Sisters were ! This piqued the more moderate Sisters ; and the Brethren too were piqued at the taunt when the Sisters repeated it to them, and they told the Blessed One. Kebuking tlie greed of Fat Nanda, the ]\Iaster said, "Brethren, a greedy person is harsh and unkind even to the mother who bore him ;

a greedy person cannot convert the unconverted, or make the converted grow in grace, or cause alms to come in, or save them when come in ; whereas the moilerate person can do all these things." In such wise did the Master point the moral, ending by saying, "Brethren, as Fat Nanda is greedy now, so she was greedy in times gone by." And thereupon he told the following story of the past.

Ouce upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin, and growing up was married to a bride of his own rank, who bore him three daughtei's named Nanda, Nanda-vati and Sundari-nanda. The Bodhisatta dying, they were taken in by neighbours and friends, whilst he was born again into the world as a golden mallard endowed with consciousness of its former existences. Growing up, the bird viewed its own magnificent size and golden plumage, and remembered that previously it had been a human being. Discovering that his wife and daughters were living on the charity of others, the mallard bethought him of his plumage like hammered and beaten gold and how by giving them a golden feather at a time he could enable his wife and daughters to live in comfort. So away he flew to where they dwelt and alighted on the top of the central beam of the roof. Seeing the Bodhisatta, [476] the wife and girls asked where he had come from; and he told them that he was their father who had died and been born a golden mallard, and that he had come to visit them and put an end to their miserable necessity of working for hire. "You shall have my feathers," said he, "one by one, and they will sell for enough to keep you all in ease and comfort." So saying, he gave them one of his feathers and departed.

And from time to time he returned to give them another feather, and with the proceeds of their sale these brahmin-women grew prosperous and quite well-to-do. But one day the mother said to her daughters, "There's no trusting animals, my children. Who's to say your father might not go away one of these days and never come back again? Let us use our time and pluck him clean next time he comes, so as to make sure of all his feathers." Thinking this would pain him, the daughters refused. The mother in her greed called the golden mallard to her one day when he came, and then took him with both hands and plucked him. Now the Bodhisatta's feathers had this property that if

294 The Jataha. Book I. they were plucked out against his wish, they ceased to be golden and became like a crane's feathers. And now the poor hird, though he stretched his wings, could not fly, and the woman flung him into a barrel and gave him food there. As time went on his feathers grew again (though they were plain white ones now), and he flew away to his own abode and never came back again. At the close of this story the Master said, " Thus you see. Brethren, how Fat Nanda was as greedy in times past as she is now. And her greed then lost her the gold in the same way as her greed now will lose her the garlic. Observe, moreover, how her greed has deprived the whole Sisterhood of their supply of garlic, and learn therefrom to be moderate in your desires and to be content with what is given you, however small that may be." So saying, he uttered this stanza : — Contented be, nor itch for fui'ther store. They seized the swan — but had its gold no more. So saying, the Master soundly rebuked the erring Sister and laid down the precept that any Sister who should eat garlic would have to do penance. Then, [477] making the connexion, he said, "Fat Nanda was the brahmin's wife of the story, her three sisters were the brahmin's three daughters, and I myself the golden mallard."

'■'■Give food to one cat.'''' — This story was told by the Master while at Jetavana, about the precept respecting Kana's mother. She was a lay-sister at Savatthi known only as Kana's mother, who had entered the Paths of Salvation and was of the Elect. Her daughter Kana^ was married to a husband of the same caste in another village, and some errand or other made her go to see her mother. A few days went by, and her husband sent a messenger to say he wished her to coine back. The girl asked her mother whether she should go, and the mother said she could not go back empty-handed after so long an absence, and set about making a cake. Just then up came a Brother going his round for alms, and the mother sat him down to the cake she had just baked. Away he went ' The name Kana means 'one-eyed'. and told another Brother, who came up jvist in time to get the second cake that was baked for the daughter to take home with her. lie told a third, and the tliird told a fourth, and so each fresh cake was taken by a fresh corner. The result of this was that the daughter did not start on her way home, and the husband sent a second and a third messenger after her. And the message ho sent by the thirtl was that if his wife did not come back, he should get another wife.

And each message had exactly the same result. So the husband took another wife, and at the news his former wife fell a-wceping. Knowing all this, the Master put on his robes early in the morning and went with his alms-bowl to the house of Kana's motlier and sat down on the seat set for him. Then he asked why the daughter was crying, and, being told, spoke words of consolation to the mother, and arose and went back to the Monastery.

Now the Brethren came to know how Kana had been stopped three times from going btick to her husband owing to the action of the four Brothers ; and one day they met in the Hall of Truth and began to talk about the matter. The Master came into the Hall [478] and asked what they were discussing, and they told him. "Brethren," said he, "think not this is the first time those four Brothers have brought sorrow on Kana's mother by eating of her store ; they did the like in days gone by too." So saying he told this story of the past. Once on a time wlion Bralimadatta was reigning in Beuares, the Bodhisatta was born a stone-cutter, and growing up became expert in working stones. Now in the Kasi country there dwelt a very rich mercliant who had amassed forty crores in gold. And when his wife died, so strong was her love of money that she was re-born a mouse and dwelt over the treasure. And one by one the whole family died, including the merchant himself. Likewise the village became deserted and forlorn. At the time of our story the Bodhisatta was quarrying and shaping stones on the site of this deserted village; and the mouse used often to see him as she ran about to find food. At last she fell in love with him; and, bethinking her how the secret of all her vast wealth would die with her, she conceived the idea of enjoying it with him.

So one day she came to the Bodhisatta with a coin in her mouth. Seeing this, he spoke to her kindly, and said, "Mother, what has brought you here with this coinl" "It is for you to lay out for yourself, and to buy meat with for me as well, my sou." Nowise loth, he took the money and spent a lialfpenny of it on meat which he brought to the mouse, who departed and ate to her heart's content. And this went on, the mouse giving the Bodhisatta a coin every day, and he in return supplying her with meat. But it fell out one day that the mouse was caught by a cat.

" Don't kill me," said the mouse. " Why not 1 " said the cat. " I'm as hungry as can be, and really must kill you to allay the pangs." "First, tell me whether you're always hungry, or only hungry today." "Oh, every day finds me hungry again." "Well then, if this be so, I will find you always in meat; [479] only let me go." 296 The Jdtaka. Book I. " Mind you do then," said the cat, and let the mouse go. As a consequence of this the mouse had to divide the supplies of meat she got from the Bodhisatta into two portions and gave one half to the cat, keeping the other for herself. Now, as luck would have it, the same mouse was caught another day by a second cat and had to purchase her release on the same terms. So now the daily food was divided into three portions. And when a third cat caught the mouse and a like arrangement had to be made, the supply was divided into four portions. And later a fourth cat caught her, and the food had to be divided among five, so that the mouse, reduced to such short commons, grew so thin as to be nothing but skin and bone. Remarking how emaciated his friend was getting, the Bodhisatta asked the reason. Then the mouse told him all that had befallen her.

"Why didn't you tell me all this before?" said the Bodhisatta. "Cheer up, I'll help you out of your troubles." So he took a block of the pui'est crystal and scooped out a cavity in it and made the mouse get inside. "Now stop there," said he, "and don't fail to fiercely threaten and revile all who come near." So the mouse crept into the crystal cell and waited. Up came one of the cats and demanded his meat. "Away, vile grimalkin," said the mouse; " why should I supply you ? go home and eat your kittens ! " Infuriated at these words, and never suspecting the mouse to be inside the crystal, tlie cat sprang at the mouse to eat her up ; and so furious was its spring that it bi'oke the walls of its chest and its eyes started from its head. So that cat died and its carcase tumbled down out of sight. And the like fate in turn befell all four cats. And ever after the grateful mouse brought the Bodhisatta two or three coins instead of one as before, and by degrees she thus gave him the whole of the hoard. In unbroken friendship the two lived together, till their lives ended and they passed away to fare according to their deserts.