The Jātaka, vol. II (nos. 151-300)

[1] " Rough to the roiigh" etc. — This story the Master told whilst ho was living in Jetavana, to explain how a king was taught a lesson. This will be set forth in the Tesakuna Birth"-^. It is said that one day the king of Kosala had just passed sentence in a very difficult case involving moral wrong^. After his meal, with hands not yet dry, he proceeded in his splendid chariot to visit the Master ; and the king saluted him, his feet beautiful like the oi^en lotus flower, and sat down aside. Then the Master addressed him in these words. "Why, my lord king, what brings 3'ou here at this time of day]" "Sir," said he, "I missed my tinie because I was sitting on a difficult case, involving moral wrong ; now I have finished it, and eaten, and here I am, with my hands hardly dry, to wait upon you." "My lord king," replied the Master, "to judge a cause with justice and impartiality is the right thing ; that is the way to heaven. Now when you first have the advice of a being all- wise like me, it is no wonder if you should judge your case fairly and justly ; but the wonder is when kings have only had the advice of scholars who are not all-wise, and yet have decided fairly and justly, avoiding the Four Ways of Wickedness, and observing the Ten Royal Virtues, and after ruling justly have gone to swell the hosts of heaven." Then, at the king's request, he told a storv of the olden time.

[2] Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was conceived by his Queen Consort ; and the ceremonies ])roper to her state having been duly done'*, she was afterwards safely 1 Fausb^ll, Ten J., pp. 1 and 57; Rhys David.s, Buddhist Birth Stories, p. xxii. A similar contest of two minstrels occurs in the Kalevala (Crawford's translation, i. p. 30). The young drives fiercely into the old, who saj-s — 'Thou shouldst give me all the highway, for I am tlie older.' ' Wliat matters tliat? ' says the other; ' let the least wise give place.' There they stand and each sings his legends by way of deciding the matter. ^ Eeading, with Childers (Diet. p. 613), agatigatam. * Lit. "protection to the embryo ; " doubtless some magical rite. The Jataka. Booh II. delivered. On his name-day, the name they gave him was Prince Brahmadatta, In course of time, lie grew up, and at sixteen years went to Takkasila' for liis education ; where he mastered all branclu's of learning, and on his father's death he became king in his stead, and luled with uprightness and all rectitude, administering justice with no regard had to his own will or whim. And as he ruled thus justly, his ministers on their part were also just ; thus, while all things were justly done, there was none who brought a false suit into court. Presently all the bustle of suitors ceased within the jtrecincts of the palace; all day long the ministers might sit on the bench, and go away v/ithout seeing a single suitor. The courts were deserted.

Then the Bodhisatta thought to himself, "Because of my just government not one suitor comes to try issue in court ; the old hubbub is quiet ; the courts of law are deserted. Now I must search whether I have any fault in me ; which if I find, I will eschew it, and live a good life hereafter." From that time he tried continually to find some one who would tell him of a fault ; but of all who were about him at court he could not find one such ; nothing could he hear but good of himself. " Perhaps," thought he, " they are all so much afraid of me that they say no ill of me but only good," and so he went about to try those who were outside his walls. But with these it was just the same. Then he made inquisition of the citizens at large, and out.side the city questioned those who belonged to the suburbs at the four city gates. Still there was none who had any fault to find : nothing but praises could he hear. Lastly, with intent to try the country side, he entrusted all government to his ministers, and mounted in his carriage, and taking only the driver with him, left the city in disguise. All the country he traversed, even to the frontier ; [3] but not a faultfinder could he light upon ; all he could hear was only his own praises. So back he turned from the marches, and set his face homewai'ds again by the highroad.

Now it fortuned that at this very time Mallika, the king of Kosala, had done the very same thing. He too was a just king, and he had been searching for his faults ; but amongst those about him there was none who had any fault to find ; and heaiing nothing but praise, he had been making enquiry throughout all the country, and had but then arrived at that same spot. These two met, in a place where the carriage-road was deeply sunk between two banks, and there was no room for one carriage to pass another. ^ The great University town of India ; it was in the Punjab (TdfiXa). "Get your carriage out of the way I" said king Mallika'.s driver to the driver of the king of Benares. " No, no, driver," said he, " out of the way with yours ! Know tliat in this carriage sits tlie groat nionaich Brahniadatta, lord of tlu- kingdom of Benares ! " " Not so, driver ! " replied the other, " in this carriage sits the great king Mallika, lord of the realm of Kosala ! It is for you to make way, and to give place to the carriage of our king ! "

" Why, here's a king too," thought the driver of the king of Benares. " What in the world is to be done ] " Then a thought struck iiini ; he would enquire what should be the age of the two kings, so that the younger should give way to the elder. And he made enquiry of the other driver how old his king was ; but he learnt that both were of the same age. Thereupon he asked the extent of this king's power, wealth, and glory, and all points touching his caste and clan and his family ; discovering that both of them had a country three hundred leagues long, and that they were alike in power, wealth, glory, and the nature of their family and lineage. Then he betlxuight him that place might be given to the better man; so he requested that the other driver should describe his master's virtues. The man replied by the first verse of poetry following, in which he set forth his monarch's faults as though they were so many virtues : — "Rough to the rough, king Mallika the mild with mildness sways, Masters the good by goodness, and the bad with badness pays. Give place, give place, O driver! such are this monarch's ways!"

[4] "Oh," said the man of the king of Benares, "is that all you have to say about your king's virtues'?" "Yes," said the other. — " If these are his virtues, what must his vices be !" "Vices be it, then," quoth he, "if you will ; but let us hear what your king's virtues may be like ! " " Listen then," rejoined the first, and repeated the second verse : — " He conquers wrath by mildness, the bad with goodness sways, By gifts the miser vanquishes and lies with truth repays. Give place, give place, O driver! such are this monarch's waysM" At these words both king Mallika and his driver descended from their carriage, and loosed the horses, and moved it out of the way, to gi\<' place to the king of Benares. Then the king of Benares gave good admonition to king Mallika, saying, " Thus and thus [5] nnist you do ; " after which he returned to Benares, and there gave alms and did good all his life, till at the last he went to swell the hosts of heaven. And king Mallika took the lesson to heart; and after traversing the length and brea<ltli of tln'

1 Dhamniapacla, verse 223. Tlie Jdtaha. Book II. land, and lighting upon none who had any fault to find, returned to his own city ; where he gave alms all his life and did good, till at the end he too went to swell the hosts of heaven. When the ]\Iaster had ended this discourse, which he began for the purpose of giving a lesson to the king of Kosala, he identified the Birth : "Moggallfuia was then the driver of king Mallika, Ananda was the king, Sariputta was the driver of the king of Benares, l)ut I myself was the king."

" Who rashly undertakes" etc. — This story the Master told while staying in his gabled chamber, about a barber who lived at Vesali. This man, as we are told, used to do shaving and hairdressing and cross-plaiting for the royal household, kings and queens, princes and princesses, indeed he did all of that kind that had to be done. He was a triie believer, sheltered in the Three Refuges i, resolved to keep the Five Precepts; and from time to time he would listen to the Master's discoursing. One day he set out to do his work in the palace, taking his son with him. The young fellow, seeing a Licchavi girl drest up fine and grand, like a nymph, fell in love for desire of her. He said to his father, as they left the palace in company, "There is a girl — if I get her, I shall live; but if I don't, there's nothing but death for me." He would not touch a morsel of food, but lay down hugging the bedstead. His father found him and said, " Why, son, don't set your mind on forbidden fruit. You are a nobody— a barber's son ; this Licchavi girl is a highborn lady. You're no match for her. I'll find you somebody else ; a girl of yom- own place and station." But the lad would not listen to him. Then came mother, brother, and sister, aiuit and uncle, all his kinsfolk, and all his friends and companions, trying to pacify him ; but pacify him they could not. So he pined and pined away, and lay there until he died.

Then the father performed his obsequies, and did what is usual to do for the spirits of the dead. [6] By and by, when the first edge of grief had worn off, he thought he would wait upon the Master. Taking a large present of flowers, scents, and perfumes, he repaired to IVIahavana, and did reverence to the Master, saluted him, and sat down on one side. " Why have you kept out of sight all this time, layman ? " the Master asked. Then the man told him what had happened. Said the Master, "Ah, layman, 'tis not the first time he has perished by setting his heart on what he must not have ; this is only what he has done before." Then at the layman's request, he told a story of the olden time. 1 Buddha, the Law, and the Order of Brethren, Once upon a time, while Bralunadatta was king of Benares, the Bodliisatta came into the world as a young Lion in the region of Himalaya. Of the same family there were some younger brothers, and one sister; and all of them li\ ed in a Oolden Cave. Now hard by this cave was a Cave of Crystal on a silver hill, where a Jackal lived. By and by the Lions lost their parents by the stroke of death. Then they used to leave the Lioness, their sister, behind in the cave, while they ranged for food ; which when they obtained, they would bring it back for her to eat.

Now the Jackal had caught sight of this Lioness, and fell in love with her; but while the old Lion and Lioness lived, he could win no access. Now, when the seven brothers went to seek food, out he came from his Crystal Cave, and made all haste to the Golden Cave ; where, taking his stand before the young Lioness, he addressed her slily with these seductive and tempting words ; " O Lioness, I am a fourfoot creature, and so are you. Therefore do you be my mate, and I will be your husband ! We will live together in friendship and amity, and you shall love me always ! " Now on hearing this the Lioness thought to herself, "This Jackal here is mean amongst beasts, vile, and like a man of low caste : but I am esteemed to be one of royal issue. That he to me should so speak is unseemly and evil. How can I live after hearing such things said 1 I will hold my breath until I shall die." — Then, bethinking her awhile, "Nay," quoth she, "to die so would not be comely. My brothers will soon be home again ; I will [7] tell them first, and then I will put an end to myself."

The Jackal, finding that no answer came, felt sure she cared nothing for him ; so back he went to his Crystal Cave, and lay down in much misery. Now one of the young Lions, having killed a buffalo, or an elephant, or what not, himself ate some of it, and brought back a share for his sister, which he gave her, inviting her to eat. " No, brother," says she, "not a bite will I eat; for I must die!" "Why must that be?" he asked. And she told him what had happened, " Where is this Jackal now?" he asked. She saw him lying in the Crystal Cave, and thinking he was up in the sky\ she said, "Why, brother, cannot you see him there on Silver Mountain, lying up in the sky 1 " The young Lion, unaware that the Jackal lay in a Crystal Cave, and deeming that lu; was truly in the sky, made a spring, as lions do, to kill him, and struck agaiust the crystal : which burst his heart asunder, and falling to the foot of the mountain, he perished straightway. ' i.e. because of the transparency. The Jdtaka. Book II. Then came in another, to whom the Lioness told the same tale. This Lion did even as the first, and fell dead by the mountain toot.

When six of the brother Lions had i)erished in this way, last of all entered the Bodhisatta. When she had told her stoi-y, he enquii-ed where was the Jackal now] "There he is," said she, "up in the sky, above Silver Mountain ! " The Bodhisatta thought — " Jackals lying in the sky 1 nonsense. I know what it is : he is lying in a Crystal Cave." So he repaired to the mountain's foot, and there he saw his six brothers lying dead. "I see how it is," thought he; "these were all foolish, and lacked the fulness of wisdom ; not knowing that this is the Crystal Cave, they beat their hearts out against it, and were killed. This is what comes of acting in rashness without due reflection ; " and he repeated the first stanza : — "Who rashly undertakes an enterprise, Not counting all the issue may arise. Like one who biu-ns his mouth in eating food Falls victim to the plans he did devise." [8] After repeating these lines, the Lion continued : " My brothers wanted to kill this Jackal, but knew not how to lay their plans cleverly ; so they leapt up too quickly at him, and so came by their death. This I will not do ; but I will make the Jackal burst his own heart as he lies there in the Crystal Cave," So he espied out the path whereby the Jackal used to go up and down, and turning that way he roared thrice the lions' roar, that earth and heaven together were all one great roaring ! The Jackal lying in the Ci'ystal Cave was frightened and astounded, so that his heart burst ; and he })erished on the spot incontinently.

The Master continued, " Thus did this Jackal perish on hearing the Liini roar." And becoming perfectly enlightened, he repeated the second stanza : — On Daddara the Lion gave a roar, And made Mount Daddara resound again. Hard by a Jackal li\ed ; he feared full sore To hear the sound, and burst his heart in twain. [9] Thus did our Lion do this Jackal to death. Then he laid his brothers together in one grave, and told the sister they were dead, and comforted her ; and he lived the rest of his days in the Golden Cave, until he passed away to the place which his merits had earned for him. When the INfaster had eiulcd this discoiu-se, lie revealed the Truths, and [identified the Birth: — at tlic conclusion of tlic Truths, the layman was csti- 'blished in the Fruit of the First Path: — "The harher's son of to-day \v;us then the Jackal ; the Licchavi girl was the yoiuig Lioness ; the six younger Lions arc now six Elders ; and I myself am the eldest Lion."

"Vou are a fotn-foot" etc. — This is a story told by the Master while at Jetavana, about a certain Elder well stricken in years. Once, we are told, there happened to lie a night service, and the Master had preached standing upon a slab of the jewelled staircase at the door of his scented cell. After delivering the discourse of the Blessed, he retired into his scented chamber; and the Captain of the Faith, saluting his Master, went back to his own cell again. Mahanioggallana too retired to his cell, and after a moment's rest returned to ask the Elder Sariputta a (juestion. As he asked and asked each question, the Captain of the Faith made it all clear, as though he were making the moon rise in the sky. There were present the four classes of disciples-, who sat and heard it all. Then a thought came into the mind of one aged Elder. ".Sui)po.se," he thought, "I can puzide Sariputta l)efore all this crowd, by asking him some question ? They will all think, What a clever fellow! and I shall gain great credit and repute." So he rose up in the crowd, and stepping near to the Elder, stood on one side, and said, " Friend S;Tri[)utta, I too have a question for you; will you let me speak? CtIvc me a decision in discrimination or in undiscrimination, in refutation or in acceptation, in distinction or in counter-distinction^." The Elder looked at him.

"This old man," thought he, " stands within the sphere of desire still; he is empty, and knows nothing." He said not a single word to him for very shame ; laying his fan down, he rose from his seat, [10] and returned to his cell. And Elder Moggalluna likewise returned to his cell. The bystanders jumped up, crying, "Seize this wicked old fellow, who wouldn't let us hear the sweet words of the sermon I" and they mobbed him. Oft" he ran, and fell through a hole in the corner of a cesspool just outside the monastery ; when he got up he was all over tilth. When the people saw him, they felt sorry for it, and went away to the Master. He asked, "Why have you come at this unseasonable hour, laymen!" They told him what had happened. "Laymen," said he, "this is not the only time this old man has been puft'ed up, and nc^t knowing his own power, pitted himself against the strong, only to be covered all over with filth. Long, long ago he knew not his powers, pitted himself against the strong, and was C(jvered with tilth as he is covered now." Then, at their request, he told them a story of the olden time.

1 FausbfJl, Ten Jiltakas, pp. 12, 03, 94 (he compares Noa. 278 and 481) ; R. Morris in Contemp. Rev. 1881, vol. 39, p. 737. 2 Monks, nuns, laymen and lay sisters. ' These words appear to be nonsense. 8 The Jdtaka. Book II. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was a Lion who dwelt in a mountain cave in the Himalayas. Hard by were a multitude of Boars, living by a lakeside ; and beside the same lake lived a company of anchorites in huts made of leaves and the branches of trees. One day it so happened that the Lion had brought down a buffalo or elephant or some such game ; and, after eating what he listed, he went down to drink at tliis lake. Just as he came out, a sturdy Boar happened to be feeding by the side of the water. " He'll make a meal for me some other day," thought the Lion. But fearing that if tlie Boar saw him, he might never come there again, the Lion as he came up out of the water slunk away to the side. This the Boar saw ; and at once the thought came into his mind, — " This is because he has seen me, and is afraid ! He dare not come nigh me, and off he runs for fear 1 This day shall see a fight between me and a lion ! " So he raised his head, and made challenge against the Lion in the first stanza :

" You are a fourfoot — so am I : thus, friend, we're both alike, you see ; Turn, Lion, turn; are you afraid'^ Why do you run away from me'^" [11] The Lion gave ear. "Friend Boar," he said, "to-day there will be no fight between you and me. But this day week let us fight it out in this very spot." And with these words, he departed. The Boar was highly delighted in thinking how he was to fight a lion ; and he told all his kith and kin about it. But the tale only terrified them. "You will be the bane of us all," they said, "and yourself to boot. You know not what you can do, or you would not be so eager to do battle with a lion. When the Lion conies, he'll be the death of you and all of us as well ; do not be so violent ! " These words made the Boar fear on his part. " What am I to do, then ? " he asked. Then the other Boars advised him to roll about in the anchorites' dunghill for the next seven days, and let the muck dry on his l)ody ; then on the seventh day he should moisten himself with dewdrops, and be first at the trysting place; he must find how the wind should lie, and get to the windward ; and the Lion, being a cleanly creature, would spare his life when he had a whiff of him.

So accordingly he did ; and on the day appointed, there he was. No sooner had the Lion scented him, and smelt the filth, says he, " Friend Boar, a pretty trick this ! Were you not all besmeared with tilth, I should have had your life this very day. But as it is, bite you I cannot, nor so much as touch you with my foot. Therefore I spare your life." And then he repeated the second stanza : "0 dirty Boar, your hide is foul, the stench is horrible to me; If you would fight I yield me quite, and own you have the victory." Then the Lion turned away, and procured his day's food ; and anon, after a drink at the hike, lie went back again to his cave on the mountain. And the Boar told his kindred how he had beaten tli(^ Lion! [12] lint they were terrified for fear the Lion should come again another day and be the death of them all. So tliey ran away and betook them to .some other place. When the Master had ended this discom-sc, he identitied the Birth : " Tii Boar of those days is now the ancient Eldci', and I myself was the Lion."

^'Concealed within a stone" etc. — This story the Master told at Jctavana, about a soldiers' quarrel. Tradition tells how two soldiers, in the service of the king of Kosala, of high rank, and great persons at com-t, no sooner caught sight of one another than they used to fall at ill words. Neither king, nor friends, nor kinsfolk could make them agree. It happened one day that early in the morning the Master, looking around to see which of his friends were ripe fjr Release, perceived that these two were rciidy to enter upon the First Path. Next day he went all alone seeking alms in Savatthi, and stopt before the door of one of them, who came out and took the Master's bowl ; then led him within, and oft'ered him a seat. The Master sat, and then enlarged on the profit of cultivating Lovingkintlness. "When he saw the man's mind was ready, he declared the Truths. This done, the other wiis established in the Frait of the First Path. Seeing this, the Master persuaded him to take the Bowl ; then rising he proceeded to the house of the other. Out came the other, and after salutation given, begged the Master to enter, and gave him a seat. He also took the Ma.ster's bowl, and entered along with him. To him the Master lauded the Eleven Blessings of Lovingkindness ; and perceiving that his heart was ready, declared the Truths. And this done, he too became established in the Fruit of the First Path.

Thus they were both converted; they confessed their faults one to the other, and asked forgiveness; peaceful and harmonious, they were at one togcthei". That very same day they ate together in the presence of the Blessed One. His meal over, tlie Master returned to the monastery. They both returneil with him, bearing a rich present of flowers, scents and perfumes, of ghee, honey, and sugar. The Master, having preached of duty [13] before the Brotherhood, and uttered a Buddha's admonition, retired to his scented chamber. Next moniing, the Brethren talked the matter over in the Hall of Truth. "Friend," one would say to another, "our Master sid)dues the unsulidued. 10 The Jdtaka. Book II. Why, hero arc these two grand persons, who have been quarrelling all this time, and could not be reconciled by tlic king himself, or friends and kinsfolk : and the Master has humljled tliem in a single day!" The Master came in. "What arc you talking aViout," asked he, "as you sit here together?" They told him. Said he, " Brethren, this is not the first time that I have reconciled these two; in bygone ages I reconciled the same two persons." And he told a story of the oldeu time.

Once on a time, while Brahmadatta was king of Benares, a great multitude gathered together in Benares to keep festival. Crowds of men and of gods, of serpents, and garujas\ came together to see the meeting. It so happened that in one spot a Serpent and a Garula were watching the goings-on together. The Serpent, not noticing that this was a Garula beside him, laid a hand on his shouldtr. And when the Garul.a turned and looked round to see whose hand had been laid upon his shoulder, he saw the Serpent. The Serpent looked too, and saw that this was a Garula ; and fi'ightened to death, he flew off over the surface of a river. The Garula gave chase, to catch him. Now the Bodhisatta was a recluse, and lived in a leaf-hut on the river bank. At that time he was trying to keep off the sun's heat by putting on a wet cloth and doffing his garment of bark ; and he was bathing in the river, "I will make this recluse," thought the Serpent, " the means of saving my life." Putting off his own proper shajje, and assuming the form of a fine jewel, he fixed himself upon the bark garment. The Garula in full pursuit saw where he had gone ; but for very reverence he would not touch the garment ; so he thus addressed the Bodhisatta :

"Sir, I am hungry. Look at your bark garment: — in it there is a serpent which I desire to eat." And to make the matter clear, he repeated the first stanza : [14] "Concealed within a stone this wretched snake Has taken harboiu'age for safety's sake. And yet, in reverence of your holiness, Though I am hungry, yet I will not take." Standing where he was in the water, the Bodhisatta said the second stanza in praise of the Garula king : "Live long, preserved by Brahma, though i)ursued. And may you never lack for heavenly food. Do not, in reverence of my holiness, Do not devom' him, though in hungry mood." In these words the Bodhisatta expi-essed his approval, standing there in the water. Then he came out, and put on his bark garment, and took 1 A mythical bird, which we see is able to assume human form. Morris {J. P. T. S., 1893, p. 26) concludes that the nujunmo, here translated Garula, was a " winged man." both creatures with him to his heriiiit;i<;t^ ; whore, lie reliearsed tlie ]ilessiii;^s of Lovingkindness until they were both at one. Tlienceforwaril they lived together happily in peace and harmony.

When the Master had ended this discourse, he identified the Hirtli, saying, " In those days, the two great personages were the Serpent and the Ciaruja, aii(i I myself was the recluse."

[15] ^'' Gagga, live an humlred years" etc. — This story the Master told when he was staying in the monastery made by King Pasenadi in front of Jetavana ; it was about a sneeze which he gave. One day, we are told, as the Master sat discoursing with four i)ersons i-nund him, he sneezed. "Long life to the Blessed One, long life to the Buddha I" tiic Brothers all cried aloud, and made a great to-do. The noise interrupted the discourse. Then the Master said to the Brethren : "Why, Brothers, if one cry 'Long life!' on hearing a sneeze, does a man live or die any the more for that?" They answered, " No, no. Sir." He went on, " Vou should not cry 'Long life' for a sneeze, Brethren. Whosoever docs so is guilty of sin." It is said that at that time, when the Brethren sneezed, people used to call out, "Long life to you, Sir!" But the Brethren had their scruples, and made no answer. Everybody was annoyed, and asked, " Pray, why is it that the priests about Buddha the Sakya prince make no answer, when they snee/.e, and somebody or other wishes them long life?"

All this was told to the Blessed One. He said : " Brethren, common folk are superstitious. When you sneeze, and they say, ' Long life to you, Sir!' I permit you to answer, 'The same to you'." Then the Brethren asked him — "Sir, when did people begin to answer ' Long life ' by ' The same to you 'V Said the Master, " That was long, long ago ;" and he told them a tale of the olden time. Once upon a time, when Brahmadatta was king of Benares, tlie Bodhisatta came into the woild as a brahmin's son of the kingdom of Kasi ; and his father was a lawyer by calling. When the lad was sixteen t years old or so, his father gave a fine jewel into his charge, and tluiy l>otli ^ The introductory story is repeated in the CuUavagga, v. 33 (iii. l-'jJ of liliys 12 The Jataka. Book II. travelled through town after town, village after village, until they came to Benares. Thei-e the man had a meal cooked in the gatekeeper's house ; and as he could find nowhere to put up, he asked where there was lodging to be had for wayfarers who came too late ? The people told him that there was a building outside the city, but that it was haunted ; but however he might lodge there if he liked. Says the lad to his father, " Have no fear of any goblin, father ! I will subdue him, and bring him to your feet." [16] So he persuaded his father, and they went to the place together. The father lay down upon a bench, and his son sat beside him, chafing his feet.

Now the Goblin that haunted the place had received it for twelve years' service of Vessavana^, on these terms : that if any man who entered it should sneeze, and when long life was wished him, should answer, " Long life to you ! " or " The same to you ! " — all except these the Goblin had a right to eat. The Goblin lived upon the central rafter of the hut". He determined to make the father of the Bodhisatta sneeze. Accordingly, by his magic power he raised a cloud of fine dust, which entered the man's nostrils ; and as he lay on the bench, he sneezed. The son did not cry " Long life ! " and down came the Goblin from his perch, ready to devour his victim. But the Bodhisatta saw him descend, and then these thoughts passed through his mind. " Doubtless it is he who made my father sneeze. This must be a Goblin that eats all who do not say ' Long life to you '." And addressing his father, he repeated the first verse as follow^s : " Gagga, live an hundred years, — aye, and twenty more, I pray ! May no goblin eat you up; live an hundred years, I say!"

The Goblin thought, " This one I cannot eat, because he said ' Long life to you.' But I shall eat his father ; " and he came close to the father. But the man divined the truth of the matter — " This must be a Goblin," thought he, " who eats all who do not reply, ' Long life to you, too ! ' " and so addressing his son, he repeated the second verse : " You too live an hundred years, — aye, and twenty more, I pray ; Poison be the goblins' food ; live an hundi'ed years, I say ! " [17] The Goblin hearing these words, turned away, thinking "Neither of these is for me to eat." But the Bodhisatta put a question to him : " Come, Goblin, how is it you eat the people who enter this building '\ " " I earned the right for twelve years' service of Vessavana." " What, are you allowed to eat everybody 1 " 1 A monster witli white skin, three legs, and eight teeth, guardian of jewels and the precious metals, and a kind of Indian Pluto. - See Eggeling, yatap.-Brabm. vol. 2, p. 3, S.B.E., for the construction of the hut.

"All except those who say ' Tlie same to you' \vh(ni another wishes them long life." "Goblin," said the lad, "you have done some wickedness in foiiner lives, which has caused you to be born now fierce, and cruel, and a l>an(^ to others. If you do the same kind of thing npw, yon will pass from darkness to dai-kness. Therefore from this time forth abstain from sucli things as taking life." With these words he humbled the Goblin, scarcfl him with fear of hell, established him in the Five Precepts, and made him as obedient as an errand-boy. Next day, when the people came and saw the Goblin, and learnt how that the Bodhisatta had subdued him, they went and told the king : " My lord, some man has subdued the Goblin, and made him as obedient as an errand-boy ! " So the king sent for him, and raised him to be Commanderin-Chief ; while he heaped honours upon the father. Having made the Goblin a tax-gatherer, and establishes! him in the Bodhisatta's precepts, after giving alms and doing good he departed to swell the hosts of heaven. '\Vhen the Master had ended this story, which he told to explain when the custom first arose of answering 'Long life' by 'The same to you,' he identified the Birth: "In those days, Ananda was the king, Kassapa the father, and I myself was the lad his son."

^'Prince Winheart once uj)on a time" etc. — This story tlie Master told at Jetavana, about a fainthearted Brother. The circumstances will bo set forth in the Samvara Birth in the eleventh BookV When tlie Master asked this Brother if he really were fainthearted, as was said, ho replied, [18] "Yes, Blcs.sed One." To which the Master said, " What, Brother ! in former days did you not gain supremacy over tlu; kingdom of Benares, twelve leagues either way, .uid give it to a baby boy, like a lump of flesh and nothing more, and all this just by i)er.severance ! And now that you have eml)raced this great salvation, are you to lose heart and faint?"' And he told a story of olden days. 14 The Jdtaka. Booh II. Once upon a time, when Brahmadatta was kiug of Benares, there was a viHage of carpenters not far from the city, in which five hundred carpenters lived. They would go up the river in a vessel, and enter the forest, where they would shape beams and planks for housebuilding, and put together the framework of one-storey or two-storey houses, numbering all the pieces from the mainpost onwards ; these then they brought down to the river bank, and put them all aboard ; then rowing down stream a»ain, they would build houses to order as it was required of them ; after which, when they received their wage, they went back again for more materials for the building, and in this way they made their livelihood.

Once it befel that in a place where they were at work in shaping timbers, a certain Elephant trod upon a splinter of acacia wood, which pierced his foot, and caused it to swell up and fester, and he was in great pain. In his agony, lie caught the sound of these carpenters cutting wood. "There are some carpenters will cui^e me," thought he; and limping on three feet, he presented himself before them, and lay down close by. The carpenters, noticing his swollen foot, went up and looked ; there was the splinter sticking in it. With a sharp tool they made incision al)0ut the splinter, and tying a string to it, pulled it right out. Then they lanced the gathering, and washed it with warm water, and doctored it properly ; and in a very short time the wound was healed. Grateful for this cure, the Elephant thought : " My life has been saved by the help of these carpenters ; now I must make myself useful to them." So ever after that, [19] he used to pull up trees for them, or when they were chopping he would roll up the logs ; or bring them their adzes and any tools they might want, holding everything in his trunk like grim death. And the carpenters, when it was time to feed him, used to bring him each a portion of food, so that he had five hundred portions in all.

Now this Elephant had a young one, white all over, a magnificent highbred creatui-e. The Elephant reflected that he was now old, and he had better bring his young one to serve the carpenters, and himself be left free to go. So without a word to the carpenters he went ofi* into the wood, and brought his son to them, saying, "This young Elephant is a son of mine. You saved my life, and I give him to you as a fee for your leechcraft ; from henceforward he shall work for you." So he explained to the young Elephant that it was his duty to do tiie work which he had been used to do himself, and then went away into the forest, leaving him with the carpenters. So after that time the young Elephant did all their work, faithfully and obediently ; and they fed him, as they had fed the other, with five hundred portions for a meal. His work once done, the Elephant would go play about in the river, and then return agiiin. The carpenters' children used to pull hin> by the trunk, and play all sorts of pranks with him in water and (Jut. Now noble creatures, be they elephants, horses, or men, never dung or stale in the water'. So this Elephant did nothing of the kind when ho was in the water, but waited until he came out upon the V)ank.

One day, rain had fallen up river ; and by th(^ flood a half-dry cake of his dung was carried into the river. This floated down to the Benares landing place, where it stuck fast in a bush. Just then the king's elephant keeper's had brought down five hundred elephants to give them a bath. But the creatures scented this soil of a noble animal, and not one would enter the water; up went their tails, and oft' they all ran. The keepers told this to the elephant trainers ; who replied, " There must be something in the water, then." So orders were given to cleanse the water; [20] and there in the bushes this lump was seen. "That's what the matter is !" cried the men. So they brought a jar, and filled it with water ; next powdering the stuff into it, they sprinkled the water over the elephants, whose bodies then became sweet. At once they went down into the river and bathed. When the trainers made their report to the king, they advised him to secure the Elephant for his own use and profit. The king accordingly embarked upon a raft, and rowed up stream mitil he arrived at the place where the carpenters had settled. Tiie young Elephant, hearing the sound of drums as he was playing in the water, came out and pi'esented himself before the carpenters, who one and all came forth to do honour to the king's coming, and said to him, " Sire, if woodwork is wanted, what need to come here 1 Why not send and have it brought to you 1 "

" No, no, good friends," the king answered, " 'tis not for wood that 1 come, but for this elephant here." " He is yours, Sire ! " — But the Elephant refused to budge. " What do you want me to do, gossip Elephant 1 " asked the king. " Order the carpenters to be paid for what they have spent on me. Sire." "Willingly, friend." And the king oi-dered an hundred thousand pieces of money to be laid by his tail, and trunk, and by each of his four feet. But this was not enough for the Elephant ; go lie would not. So to each of the cai-penters was given a pair of cloths, and to each of their wives robes to dress in, nor did he omit to give enough whereby his playmates the children should be brought u)> ; then with a last look upon the carpenters, and the women, and the children, he departed in company with the king. * Compare Hesiod, Op. 753 : iJ.r]8i ttot iv rrpoxofi -rroTa/xwi' a\ade irpoptdvrwv, f^-qS fir\ KpTjvduv ovpeiv. Hdt. i. 138 (the Persians) ^s Troranbv M oDre ivovpiovai . . . . 16 The Jdtaka. Booh II.

To his capital city the king brought him ; and city and stable were decked out with all magnificence. He led the Elephant round the city in solemn procession, and thence into his stable, which was fitted up with splendour and pomp. There he solemnly sprinkled the Elephant, and api)ointed him for his own riding; like a comi'ade he treated him, and gave him the half of his kingdom, [21] taking as much care of him as he did of himself After the coming of this Elephant, the king won supremacy over all India. In course of time the Bodhisatta was conceived by the Queen Consort ; and when her time was near come to be delivered, the king died. Now if the Elephant learnt news of the king's death, he was sure to break his heart ; so he was waited upon as before, and not a woi'd said. But the next neighbour, the king of Kosala, heard of the king's death. " Surely the land is at my mercy," thought he ; and marched with a mighty host to the city, and beleaguered it. Sti'aight the gates wei'e closed, and a message was sent to the king of Kosala : — " Our Queen is near the time of her delivery ; and the astrologers have declared that in seven days she shall bear a son. If she bears a son, we will not yield the kingdom, but on the seventh day we will give yon battle. For so long we pray you wait ! " And to this the king agreed.

In seven days the Queen bore a son. On his name-day they called him Prince Winheart, because, said they, he was born to win the hearts of the people. On the very same day that he was born, the townsfolk began to do battle with the king of Kosala. But as they had no leader, little by little the army gave way, great though it was. The courtiers told this news to the Queen, adding, " Since our army loses ground in this way, we fear defeat. But the state Elephant, our king's bosom friend, has never been told that the king is dead, and a son born to him, and that the king of Kosala is here to give us battle. Shall we tell him?" " Yes, do .so," said the Queen. So she dressed up her son, and laid him in a fine linen cloth ; after which she with all the court came down from the palace and entered the Elephant's stable. There she laid the babe at the Elephant's feet, [22] saying, " Master, your comrade is dead, but we feared to tell it you lest you might break your heart. This is your comrade's son ; the king of Kosala has run a leaguer about the city, and is making war upon your son ; the army is losing ground ; either kill your son yourself, or else win the kingdom back for him ! "

At once the Elephant stroked the child with his trunk, and lifted him upon his own head ; then making moan and lamentation he took him down and laid him in his mother's arms, and with the words — " I will master the king of Kosala ! " he went forth hastily. Then the courtiers put his armour and caparison upon him, and unlocked the city gate, and escorted Lini tliitlier. The Elephant einerginji; trumpeted, and frightened all tlie host so that they ran away, and hroke up the camp ; then seizing the king of Kosala by his topknot, he carried him to the young prince, at whose feet he let him fall. Some rose to kill him, but them the Elephant stayed ; and he let the captive king go with this advice : " Be careful for the future, and be not presumptuous by retison that our Prince is young." After that, the power over all India fell into the Bodhisatta's own hand, and not a foe was able to rise up against him. The Bodhisatta was consecrated at the age of seven years, as King Winheart ; just was his reign, and when he came to life's end he went to swell the hosts of heaven.

When the Master had ended this discourse, having become perfectly enlightened, he repeated this couple of verses : — "Prince Winheart took king Kosala, ill pleased with all he had; By capturing the greedy king, he made his people glad." "So any brother, strong in will, who to the Eefuge flies, Who cherishes all good, and goes the way Nirvana lies. By slow degrees will bring about destruction of all ties." [23] And so the Master, bringing his teaching to a climax in the eternal Nirvana, went on to declare the Truths, and then identitied the Birth : after the Truths, this backsliding Brother was established in sainthood :-" She who now is Mahamaya was then the mother; this backslider was the Elephant who took the kingdom and handed it over to the child ; Sariputta was the father Elcpliant, and I myself was the young Prince."

" The strong will always have their way" etc. — This was told l)y the Master whilst at Jetavana, how Elder Ananda received a present of a thousand robes. The Elder had been preaching to the ladies of the king of Kosala's palace as described above in the Mahasara l>irth^ As he preached there in the manner described, [24] a thousand rol)es, worth each a thousand pieces of money, were brought to the king. Of these the king ' No. 92, Compare CiilUivagga, xi. 1. 13 ff. (trans, iu S. B. K., iii. p. 382). 18 Tlie Jdtaka. Book II. gave five hundred to as many of his queens. The ladies put these aside, and made them a present to our Elder, and then the next day in their old ones went to the palace where the king took breakfast. The king remarked, "1 gave you dresses worth a thousand pieces each. Why are you not wearing them?" "My lord," said they, "we have given them to the Elder." "Has Elder Ananda got them all?" he asked. They said, yes, he had. "The Supreme Buddha," said he, "allows only three robes. Ananda is doing a little trade in cloth, I suppose ! " He was angry with the Elder ; and after breakfast, visited him in his cell, and after greeting, sat down, with these words : — "Pray, Sir, do my ladies learn or listen to your preaching?" "Yes", Sire; they learn what they ought, and what they ought to hear, they hear."

"Oh, indeed. Do they only listen, or do they make you presents of uppergarments or under-garments?" "To-day, Sire, they have given me five hundred robes worth a thousand pieces each." "And you accepted them. Sir?" "Yes, Sire, I did." "Why, Sir, didn't the Master make some rule about three robes?" "True, Sire, for every Brother three robes is the rule, speaking of what he uses for himself. But no one is forbidden to accept what is offered ; and that is why I took them — to give them to Brothers whose robes are worn out." "But when these Brothers get them from you, what do they do with their old ones?" "Make them into a cloke." "And what about the old cloke?" "That they turn into a shirt." "And the old shirt—?" "That serves for a coverlet." "The old coverlet?"— "Becomes a mat." [25] "The old mat?"— "A towel." "And what about the old towel?" " Sire, it is not permitted to waste the gifts of the faithful ; so they chop up the old towel into bits, and mix the bits with clay, which they use for mortar in building their houses." "A gift, Sir, ought not to be destroyed, not even a towel." "Well, Sir king, we destroy no gifts, but all are used somehow." This conversation pleased the king so much, that he sent for the other five hundred dresses which remained, and ga\e them to the Elder. Then, after receiving his thanks, he greeted the Elder in solemn state, and went his way.

The Elder gave the first five hundred robes to Brothers whose robes were worn out. But the number of his fellow priests was just five hundred. One of these, a young Brother, was very useful to the Elder ; sweeping out his cell, serving him with food and drink, giving him toothbrush and water for cleansing his mouth, looking after the privies, living rooms, and sleeping rooms, and doing iill that was needed for hand, foot, or back. To him, as his by right for all his great service, the Elder gave all the five hundred robes which he had received afterwards. The young Brother in his turn distributed them among his fellow-students. These all cut them up, dyed them yellow as a kanikara^ flower; then drest therein they waited upon the Master, greeted him, and sat down on one side. "Sir," they asked, "is it possible for a holy disciple who has entered on the First Path to be a respecter of persons in his gifts?" "No, Brothers, it is not possible for holy disciples to be resj^ecters of persons in their gifts." " Sir, our spiritual Teacher, the Treasurer of the Faith, gave five hundred robes, each worth a thousand pieces, to a young Brother ; and he has divided them amongst us." "Brothers, in giving these Ananda was no respecter of persons. [26] That young fellow was a very useful servant; so he made the present to his own attendant for service' sake, for goodness'

sake, and by right, thinking that one good turn deserves another, and with a wish to do what gratitmle demands. In former days, as now, wise men acted on the principle that one good turn deserves another." And then, at their request, he told them a story of the olden time. Once upon a time, while Brahmadatta was king of Benares, the Bodhisatta was a Lion living in a cave on the hills. One day he came out from his lair and looked towards the mountain foot. Now all round the foot of that mountain stretched a great piece of water. Upon some ground that rose out of this was a quantity of soft green grass, growing on the thick mud, and over this mud ran rabbits and deer and such light creatures, eating of the grass. On that day, as usual, there was a deer eating grass i;pon it. " I'll have that deer ! " thought the Lion ; and with a lion's leap he sprang from the hillside towards it. But the deer, frightened to death, scampered away belling. The Lion could not stop his onset ; down on the mud he fell, and sank in, so that he could not get out; and there he remained seven days, his feet fixed like four posts, with not a morsel to eat.

Then a Jackal, hunting for food, chanced to see him; and set off running in high terror. But the Lion called out to him — "I say. Jackal, don't run — here am I, caught fast in the mud. Please save me ! " Up came the Jackal. "I could pull you out," says he, "but I much fear that once out you might eat me." " Fear nothing, I won't eat you," says the Lion. " On the contrary, I'll do you great service ; only get me out somehow." The Jackal, accepting this promise, worked away the mud around his four feet, and the holes wherein his four feet were fixed he dug further towards the water ; [27] then the water ran in, and made the mud soft. Then he got underneath the Lion, saying — " Now, Sir, one great effort," making a loud noise and striking the Lion's belly with his head. The Lion sti-ained every nei-ve, and scrambled out of the mud ; he stood on dry land. After a moment's rest, he plunged in the lake, and washed and scoured the mud from him. Then he killed a buffalo, and with his fangs tore up its ilesh, of which he proffered some to the Jackal, saying, " Eat, comrade !" and himself after the Jackal had done did eat too. After thi.s, the Jackal took a piece in his mouth. "What's that fori" the Lion asked. "For your humble servant my mate, who awaits me at liome." "All right," says the Lion, taking a bit for his own mate. "Come, comrade," says he again, "let us stay awhile on the mountain top, and then go to the lady's house." So there they went, and the Lion fed the she-jackal ; and after thev were lioth satisfied, said he, " Now I am going

20 The Jcitaka. Booh II. to take care of you." So he conducted tliem to the phice where he dwelt, and settled them in a cave near to the entrance of his own. Ever after that, he and the Jackal used to go a-hunting together, leaving their mates behind ; all kinds of creatures they would kill, and eat to their hearts' content, and tlien bring back some for tht; two others. And as time went on, the she-Jackal and the Lioness had each two cubs, and they all lived happily together. One day, a sudd(>n thought struck the Lioness. " My Lion seems very fond of the Jackal and his mate and young ones. What if there be sometliing wrong between them ! That must be the cause why he is so fond of them, I suppose. Well, 1 will plague her and frighten her, and get her away from this place." So when the Lion and the Jackal w^re away on the hunt, she plagued and terrified the Jackal's mate, asking her why she stayed there, [28] why she did not run away ? And her cubs frightened the young Jackals after the same fashion. The she-Jackal told her mate what had been said. "It is clear," said she, "that the Lion must have dropt a hint about us. We have been here a long time ; and now he will be the death of us. Let us go back to the place where we lived before ! "

On hearing this, the Jackal approached the Lion, with these words. " Master, we have been here a long time. Those who stay too long outstay their welcoine. While we are away, your Lioness scolds and terrifies my mate, by asking why she stays, and telling her to begone ; your young ones do the same to mine. If any one does not like a neighbour, he should just bid him go, and send him about his business ; what is the use of all this plaguing 1 " So saying, he repeated the first stanza : "The strong will always have their way; it is their nature so to do; Your mate roars loud ; and now I say I fear what once I trusted to." [29] The Lion listened; then turning to his Lioness, "Wife," said he, "you remember how once I was out hunting for a week, and then brought back this Jackal and his mate with me?" •"Yes, I remember." "Well, do you know why I stayed away all that week 1 " " No, Sir." " My wife, in trying to catch a deer, I made a mistake, and stuck fast in the mud ; there I stayed — for I could not get out — a whole week without food. My life was saved by this Jackal. This my friend saved my life ! A friend in need is a friend indeed, be he great or small. Never again must you put a slight upon my conn-ade, or his wife, or his family." And then the Lion repeated the second stanza :

"A friend who plays a friendly part, however small and weak he be. He is my kinsman and my flesh and blood, a friend and comrade he; Despise him not, my sharp-fanged mate! this Jackal saved my life for me," The Lioness, when she heard this tale, made her jn-ace wiih tlu; Jackal's mate, and ever after lived at amity with her and her young ones. And the young of the two pairs played together in their early days, and wljen the parents died, [30] they did not break the bond of friendship, but lived happily together as the old ones had lived before them. Indeed, the friendship remained unbroken thi-ough seven generations. When tlic ]\Iaster had ended this discourse, he dcclareil the Tnitlis and identified the Birth : — (at the end of the Truths some cntei'cd on the Fii\st Path, some on the Second, some on the Third, and some the Fourth :) — " Ananda was the Jackal in those days, and the Lion was 1 myself."

"Birds of a feather" etc. — This story the Master told whilst at Jetavana, about two hot-tempered Brothers. It happened that there were two Brothers, passionate, cruel, and violent, one living at Jetavana and one in the country. Once the country Brother came to Jetavana on some errand or other. The novices and young Brothers knew the passionate nature of this man, so they led him to the cell of the other, all agog to see them quarrel. No sooner did they sjiy one another, those two hottempered men, than they ran into each other's arms, stroking and caressing hands, and feet, and back ! The Brothers talked about it in the Hall of Truth. " Friend, these passionate Brothers are cross, cruel, angry to every body else, but with each other they are the best of friends, cordial and symi)athetic !" The Master came in, asking what they sat there talking about \ They told him. Said he, " This, Brothers, is not the only time that these men, who are cross, cruel, and angry to all else, have shown themselves cordial, and friendly, and sympatlietic to each other. It happened just so in olden days"; and so saying, he told an old-world tale.

Once upon a time when Lrahmadatta w^as king of lienares, the Bodhisatta was his do-all, a courtier who advised him on things temporal and things spiritual. Now this king was of a somewhat covetous nature ; [31] and he had a brute of a horse, named Mahasoua, or iiig Ciiestnut. 22 The Jdtaka. Book II. Some horse-dealers from the north country brought down five hundred horses ; and word was sent to the king that these horses had arrived. Now heretofore the Bodhisatta had always asked the dealers to fix their own price, and then paid it in full. But now the king, being displeased with him, summoned another of his court, to whom he said, " Friend, make the men name their price ; then let loose Big Chestnut so that he goes amongst them ; make him bite them, and when they are weak and wounded get the men to reduce their price." *' Certainly," said the man ; and so he did. The dealers in great dudgeon told the Bodhisatta whi^t this horse had done. "Have you not such another brute in ymir own city 1 " asked the Bodhisatta. Yes, they said, there wa;^ one named Suhanu, Strongjaw, aiid a fierce and savage brute he was. " Bring him with you the next time you come," the Bodhisatta said ; and this they pi'omised to do.

So the next time they came this brute came with them. The king, on hearing how the horse-dealers had arrived, opened his window to look at the horses, and caused Chestnut to be let loose. Then as the dealers saw Chestnut coming, they let Strongjaw loose. No sooner had the two met, than they stood still licking each other all over ! The king asked the Bodhisatta how it was. " Friend," said he, " when these two rogue horses come across othei's, they are fierce, wild, and savage, they bite them, and make them ill. But with each other — there they stand, licking one another all over the body ! What's the reason of this 1 " "The reason is," said the Bodhisatta, "that they are not dissimilar, but like in nature and character." And he i*epeated this couple of verses : " Birds of a feather flock together : Chestnut and Strongjaw both agree : In scope and aim both are the same — there is no difference I can see." [32] "Both savage are, and vicious both; both always bite their tether;. So sin with sin, and vice with vice, must e'en agree together." Then the Bodhisatta went on to warn the king against excessive covetise, and the spoiling of other men's goods ; and fixing the value, he made him pay the proper price. The dealers received the due value, and went away well satisfied ; and the king, abiding by the Bodhisatta's admonition, at last passed away to fare according to his deeds.

When the Master had ended this discourse, he identified the Birth: "The bad Brothers were then these two horses, Ananda was the king, and I was the wise counsellor."

[33] ''There he rises, king all-seeing" etc. This story the ^faster told at Jetavana about a backsliding Brother. This Brother \v;us led l)y some others before the Master, who asked, " Is it true, Brothei-, as I hear, that you have backslidden?" "Yes, Sir.'' "What have you seen that should make you do so?" "A woman drest up in magniticent attire." Then said the Master, " What wonder that womankind should troul)le the wits of a man like you ! Even wise men, who for .seven hundred years have done no sin, on hearing a woman's voice have tran.sgressed in a moment; even the holy become impure; even they who have attained the highest honour have thus come to di.sgrace— how much more the unholy !" and he told a story of the olden time. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta came into this world as a Peacock. The egg w-hich contained him had a shell as yellow as a kaiiikara bud ; and when he broke the shell, he became a Golden Peacock, fair and lovely, with beautiful red lines under his wings. To preserve his life, he traversed three ranges of hills, and in the fourth he settled, on a plateau of a golden hill in Dandaka. When day dawned, as he sat upon the hill, watching the sun rise, he composed a Brahma spell to preserve himself safe in his own feeding-ground, the charm beginning " There he rises " : —

"There he rises, king all-seeing. Making all things Uriglit with his golden light. Thee I worship, glorious being, Making all things bright with thy golden light, Keep me safe, I pray, Through the coming day." [34] Worshipping the sun on this wise by the rerse here recited, ho repeats another in worship of the Buddhas who have passed away, and all their virtues : "All saints, the righteous, wise in holy lore, The.se do I honour, and their aid implore : All honour to the wise, to wisdom honour be, To freedom, and to all that freedom has made free." Uttering this charm to keep himself from harm, the Peacock went a-feeding '. ^ This line of the text is metrical in tliu I'ali. 24 The Jataka. Book 11. [35] So after flying about all day, he came back at even and sat on the hilltop to see the sun go down ; then as he meditated, he uttered another spell to preserve himself and keep off evil, the one beginning " Tliere he sets " :— "There he sets, the king all-seeing, He that makes all bright with his golden light. Thee I worship, glorious being. Making all things bright with thy golden light. Through the night, as through the day, Keep me safe, I pray.

"All saints, the righteous, wise in holy lore. These do I honour and their aid implore : All honour to the wise, to wisdom honour be. To freedom, and to all that freedom has made free." Uttering this charm to keep himself from harm, the Peacock fell a-sleeping '. [36] Now thei-e was a savage who lived in a certain village of wild huntsmen, near Benares. Wandering about among the Himalaya hills he noticed the Bodhisatta perched upon the golden hill of Dandaka, and told it to his son. It so befel that on a day one of the wives of the king of Benares, Khema by name, saw in a dream a golden peacock holding a religious discourse. This she told to the king, saying that she longed to hear the discourse of the golden peacock. The king asked his courtiers about it; and the courtiers said, "The Brahmins will be sure to know." The Brahmins said : " Yes, there are golden peacocks." When asked, where 1 they replied, " The hunters will be sure to know." The king called the hunters together and asked them. Then this hunter answered, "O lord king, there is a golden hill in Dandaka; and there a golden peacock lives." " Then bring it here — kill it not, but just take it alive."

The hunter set snares in the peacock's feeding-ground. But even when the peacock stepped upon it, the snare would not close. This the hunter tried for seven years, but catch him he could not ; and there he died. And Queen Khema too died without obtaining her wish. The king was wroth because his Queen had died for the sake of a peacock. He caused au inscription to be made upon a golden plate to this effect : " Among the Himalaya mountains is a golden hill iu Dandaka. There lives a golden peacock ; and whoso eats of its flesh becomes ever young and immortal." This he enclosed in a casket. After his death, the next king read this inscription : and thought he, " I will become ever young and immortal ; " so he sent another ^ This line of the text is metrical in the Pali. hunter. Like the first, this huntei* failed to capture the peacock, and died in the quest. In the same way the kiiigJoin was ruled hy six successive kings. Then a seventh arose, who also sent forth a hunter, 'i'lic hunter observed that when the Golden Peacock came ipto the snare, it did not shut to, [37] and also that he recited a charm before setting out in search of food. Off he went to the marches, and caught a peahen, which he trained to dance when he clapped his hands, and at snap of finger to utter her cry. Then, taking her along with him, he set the snare, fi.ving its uprights in the ground, early in the morning, before the peacock had recited his charm. Then he made the peahen utter a cry. This unwonted sound — the female's note — woke desire in the peacock's breast : leaving his charm unsaid, he came towards her ; and was caught in the net. Then the hunter took hold of him and conveyed him to the king of Benares.

The king was delighted at the peacock's beauty ; and ordered a seat to be placed for him. Sitting on the proffered seat, the Bodhisatta asked, "Why did you have me caught, O king ] " " Because they say all that eat of you become immortal and have eternal youth. So I wish to gain youth eternal and immortality by eating of you," said the king. "So be it — granted that all who eat of me become innnortal and have eternal youth. But that means that I must die ! " "Of course it does," said the king. " Well — and if I die, how can my flesh give immortality to those that eat of it % " "Your colour is golden; therefore (so it is said) those who eat your flesh become young and live so for ever'." "Sir," replied the bird, " thei-e is a very good reason for my golden colour. Long ago, I held imperial sway over the whole world, reigning in this very city; I kept the Five Connnandnients, and made all people of the world keep the same. For that I was born again after death in the World of the Thirty-Three Archangels ; there I lived out my life, but in my next birth I Ijecame a peacock in consequence of some sin; however, golden I became because I had aforetime kept the Commandments."

"What"? Incredible! You an imperial ruler, who kept the Commandments ! born gold-coloured as the fruit of them ! A proof, prithee ! " ^ Perhaps because they are supposed to live as long as gold lasts. On the same principle, pieces of jade are placed in the coffin of the Chinese, to preserve the soul of the dead. Groot, in a work on Chinese religions, quotes a Chinese writer of the 4th century, who says: "He who swallows gold will exist as long as gold; he who swallows jade will exist as long as jade ; " and recommends it for tlie living (cp. Groot, Religioux Systems of China, i. pp. 271, 273). 26 The Jataka. Book II. [38] " I have one, Sire." "What is it 1" " Well, Sire, when 1 was monarch, I used to pass thiough mid-air seated in a jewelled car, which now lies buried in the earth beneath the waters of the i-oyal lake. Dig it up from beneath the lake, and that shall be my proof." The king approved the plan; he caused the lake to be drained, and dug out the chariot, and believed the Bodhisatta. Then the Bodhisatta addressed him thus :

" Sire, except Nirvana, which is everlasting, all things else, being composite in their nature, are unsubstantial, transient, and subject to living and death." Discoursing on this theme he established the king in keeping of the Commandments. Peace .^illed the king's heart; he be.stowed his kingdom upon the Bodhisatta, and showed him the highest respect. The Bodhisatta i-eturned the gift ; and after a few days' sojourn, he rose up in the air, and flew back to the golden hill of Dandaka, with a pai'ting word of advice — "O king, be careful!" And the king on his part clave to the Bodhisatta's advice; and after giving alms and doing good, passed away to fare according to his deeds. This discourse ended, the Master declared the Truths, and identified the Birth : — now after the Truths the backsliding Brother became a Saint : — " Auanda was the king of those days, and I myself was the Golden Peacock."

'■'■As yonder ling goes galloping" etc. — This story the Master told during a sojourn in Veluvana, how Devadatta imitated the Buddha. The two chief Disciples^ went to visitGayasIsa'^, where Devadatta imitated the Buddha, and fell; the Elders then both returned, after delivering a discourse, taking with them their own pupils. On arriving at Veluvana, the Master asked them what Devadatta had done when he saw them 1 [39] " Sir," they said, " he ' Sariputta and Moggallana. See Cullavagga, vii. 4 (trans, in Vinaya Texts, iii. 256 ff.). 2 A mountain near Gaya in Behar. It is now called Brahmayoni (see Kajendralala Mitra, Buddha Gay a, p. 2.3). imitated the Buddha, and was utterly destroyed." The Ma.ster answered, " It is not only now, Saripntta, that Devadatta came to dire destruction hy niiniickiii),' me; it was just the same before." Then at tlic Polder's request, he told an oldworld tale. Once upon a time, when Videha was reigning at Mithilfi in the realm of Videha, the Bodhisatta became a son of his Queen Consort. He grew up in due course, and was educated at Takkasila ; and on his father's decease he inherited his kingdom. At that time a certain king of the Golden Geese paired with a Crow at the feeding-grounds, and to them was l)orn a son. He was like neither mother nor father. All dingy blue-black he was, and accordingly they gave him Dingy to his name.

The Goose-king often visited liis offspring; and he had besides two other sons, geese like himself. These remarked that he often used to go to the regions where mankind do frequent, and asked him what should be the reason, "My sons," said he, " I have a mate there, a Crow, and she has given me a .son, whose name is Dingy. He it is I go to visit." "Where do they livel" they iisked. " On a palm-top near Mithila in the kingdom of Videha," describing the spot. " Father," said they, "where men are, there is fear and peril. You ought not to go there ; let us go and fetch him to you."

So they took a stick, and perched Dingy upon it ; then catching the ends in their beaks, they flew over the city of Mithila. At that moment King Videha chanced to be sitting in a magniticent carriage drawn by a team of four milk-white thoroughbreds, as he made a triumphal circuit of the city. Dingy saw him, and thought he — "What is the difference between King Videha and me? He is riding in stite around his capital in a chariot drawn by four white horses ; and I am carried in a vehicle drawn by a pair of Geese." So as he passed through the air he repeated the first stanza : [40] "As yonder king goes galloping with his niilk-whitc four-in-hand, Dingy has these, his pair of Geese, to bear him over tlie land I" These words made the Geese angry. Their first thought was " Let us drop him here, and leave him! " But then again they bethought them — " What will our father say ! " So for fear of rebuke, they brought the creature to their father, and recounted all that he had done. The father grew angry when he heard it: "What!" said he, "are you my sons' superior, that you make yourself master over them, and treat them like horses in a carriage 1 You don't know your measure. This is no i)lace for you ; get you back to your mother ! " And with this censure he repeated the second stanza :

"Dingy, my dear, there's danger here; this is no })lace for you; By village gates your mother waits — there you iiui.st hasten too." The Jataka. Book II. With this censure, he bade his sons convey the bird to the dunghill outside the city of Mithila ; and so they did. This lesson ended, the Master identified the Birth : "Devadatta in those days was Dingy, the two Elders were the two young Geese, Ananda was the father Goose, and 1 was king Videha myself."

[41] ''Friendship with evil,'' e^c— This is a story told by the Master while at Jetavana, about a headstrong person; and the circumstances will be found in the Vulture Birth ', of the Ninth Book. The Master said to this Brother— "In olden days, as now, you were trampled to death by a mad elephant because you were so headstrong and careless of wise men's advice." And he told the old story. Once upon a time, while Brahmadatta was king of Benares, the Bodhisatta was born of a brahmin family. On growing up he left his worldly home and took to the religious life, and in time became the leader of a company of five hundred anchorites, who all lived together in the region of Himalaya. Amongst these anchorites was a headstrong and unteachable person named Inda.sanianagotta. He had a pet elephant. The Bodhisatta sent for him when he found this out, and asked if he I'eally did keep a young elephant 1 Yes, the man said, he had an elephant which had lost its dam. "Well," the Bodhisatta said, "when elephants grow up they kill even those who foster them ; so you had better not keep it any longer." "But I can't live without him, my Teacher ! " was the reply, " Oh, well," said the Bodhisatta, "you'll live to repent it."

Howbeit he still reared the creature, and by and bye it grew to an immense size. It happened once that the anchorites had all gone far afield to gather roots and fruits in the forest, and they were absent for several days. At the first breath of the south wind this elephant fell in a frenzy. 1 Gijjhajataka, No. 427. "Destruction to tins hut!" thought lie, "I'll snuish the water-jar! I'll overturn the stone bench ! I'll tear up the pallet ! I'll kill the licnnit, and then off I'll go ! " So he sj)e(l into the jungle, ami waited watching for their return. The master came 6rst, [42] laden with food fo,r his pet. As soon as he saw him, he hastened up, thinking all was well'. Out rushed tlie clt'iiliiiiit from the thicket, and seizing him in his trunk, dashed him to the ground, then with a blow on the head crushed the life out of him ; and madly trumpeting, he scampered into the forest. The other anchorites brought this news to the Bodhisatta. Said he, " We should have no dealings with the bad ; " and then he repeated these two verses : —

" Friendship with evil let the good eschew. The good, who know what duty bids them do: "They will work mischief, be it soon or late, Even as the elephant his master slew." " But if a kindred spii'it thou shalt see. In virtue, wisdom, learning like to thee. Choose such an one to be thy own true friend ; Good friends and blessing go in company." [43] In this way the Bodhisatta showed his band of anchorites that it is well to be docile and not obstinate. Then he performed Inda.samanagotta's obsequies, and cultivating the Excellences, came at last into Brahma's heaven. After concluding this discourse, the Master identified the Birth : " This unruly fellow was then Indasamanagotta, and I was myself the teacher of the anchorite band."

"Nothing is worse," p^c— This .story the Master told while dwelling at Jetavana, about feeding the sacred fire. The circumstances are the .same a.s those of the Nahguttha Birth related above-. The Brethren, on seeing those who kept up this fire,' said to the Blessed One, "Sir, here are topknot ascetics practising all .sorts of false asceticism. What's the good of it/" "There is no 1 Or, "with his usual Rreetins, or signal." 30 The Jataka. Book 11. good in it," said the Master. " It has happened before that even wise men have imagined some good in feeding the sacred fire, but after doing this for a long time, have foutul out that there is no good in it, and have quenched it with water, and beat it down, beat it down with sticks, never giving it so much as a look afterwards."' Then he told them a story. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in a brahmin family. When he was aboiit sixteen years old, his father and mother took his birth-fire' and spoke to him thus : " Son, will you take your birth-fire into the woods, and worship the fire there ; or will you learn the Three Vedas, settle down as a married man, and live in the world?" Said he, "No worldly life for me: I will worship my fire in the woodland, and go on the way to heaven." So taking his birth-fire, he bade farewell to his parents, and entered the fore.«t, where he lived in a hut made of branches and leaA'^es and did worship to the fire.

One day he had been invited to some place whei-e he received a present of rice and ghee. "This rice," thought he, "I will offer to Great Brahma." [44] So he took home the rice, and made the fire blaze. Then with the words, " With this rice I feed the sacred flame," he cast it upon the fire. Scarce had this rice dropt upon it, all full of fat as it was — when a fierce flame leapt up which set his hermitage alight. Then the brahmin hurried away in terror, and sat down some distance ofi". "There should be no dealings with the wicked," said he; "and so this fire has burnt the hut which I made with so much trouble ! " And he repeated the first stanza : — " Nothing is worse than evil company ; I fed my fire with plenteous rice and ghee ; And lo ! the hut which gave me such ado To build it up, my fire has burnt for me." "I've done with you now, false friend !" he added; and he poui'ed water upon the fire, and beat it out with sticks, and then buried himself in the mountains. There he came upon a black hind licking the faces of a lion, a tiger, and a panther. This put it into his mind how there was nothing better than good friends ; and therewith he repeated the second stanza: —

" Nothing is better than good company ; Kind offices of friendship here I see; [45] Behold the lion, tiger, and the pard — The black hind licks the faces of all three." 1 Cp. vol. i. no. 01, and 144, init.\ a sacred lire was also kindled at a wedding, to be used for sacrifice and constantly kept up (Manu, 3. 67). So too now, the Agni-hotri in Kumaon begins fire-worship from the date of his marriage. The sacred fire of the marriage altar is carried in a copper vessel to his fire-pit. It is always kept alight, and from it must be kindled his funei-al pyre [North Indian Notea and Queries, iii. 284). With these reflections the Boilhisatta plunged into the deptlis of tlic mountains, and there he embraced the true religious lif(>, cultivating the Faculties and the Attainments, until at his life's end he passe<l into Brahma's heaven. After delivering this discourse, the i\[aster identified the Birth: "In those days I was the ascetic of the story."

^^ Five sco7-e black elephants," etc. — This story the Master told at Jetavana, about arbitrary giving of alms. We hear that at Savatthi, a family used sometimes to give alms to the Buddha and his friends, sometimes they used to give to the heretics, or else the givers would form themselves into companies, or again the people of one street would club together, or the whole of the inhabitants would collect voluntary offerings, and present them. On this occasion all the inhabitants had made such a collection of all necessaries; but counsels were divided, some demanding that this be given to the heretics, some speaking for those who followed the Buddha. p]ach i)arty stuck to their point, the disciples of the heretics voting for the heretics, and the disciples of Buddha for Buddha's company. Then it was proposed to divide upon the question, and accordingly they divided; those who were for the Buddha were in the majority. So their plan was followed, and the disciples of the heretics could not prevent the gifts being offered to the Budtlha and his followers. The citizens gave invitation to the Buddha's company ; for seven days they set rich offsrings before them, and on the seventli gave over all the articles they had collected. The Master returned thanks, [4G] after wliieli he instructed a host of people in the fruition of the Paths. Next ho returned to Jetavana; and when his followers had done their duties, lie delivered a Buildha's discourse standing before his scented chamber, into which he then retii-ed.

At evening time the Brethren talked tlie matter over together in the Hall of Truth : "P'riend, how the heretics' di.sciples tried to prevent tliis from coming to the saints! Yet they couldn't do it; all the collection of articles was laid before the saints' own feet. Ah, how gi'eat is the Budilha's power!" "What is this you are talking about now together?" a.sked the Master, coming in. They told him. "Brethren," said he, "this is not the first time tiiat tlie disciples of the heretics have tried to thwart an offering which sliould iiave U-en made to me. They did the same before; but always tiiese articles have Ikxmi finally laid at my feet." So saying, he told them a tale of long ago. 32 The Jataka. Book II. Once upon a time there lived in Benares a king SusTma; and the Bodhisatta was the son of his chaplain's lady. When he was sixteen years old, his father died. The father while he lived was Master of the Ceremonies in tlie king's elephant festivals. He alone had right to all the trappings and appointments of the elephants which came into the place of festival. By this means he gained as much as ten millions at each festival.

At the time of our story the season for an elephant festival came round. And the Brahmins all flocked to the king, with these words: " O great king ! the season for an elephant festival has come, and a festival should be made. But this your chaplain's son is very young ; he knows neither the three Vedas nor the lore of elephants^ Shall we conduct the ceremony ? " To this the king consented. Off went the Brahmins delighted. "Aha," said they, "we have barred this lad from performing the festival. We shall do it oui'selves, and keep the gains ! " But the Bodhisatta's mother heard that in four days there was to be an elephant festival. [47] "For seven generations," thought she, "we have managed the elephant festivals from father to son. The old custom will pass from us, and our wealth will all melt away ! " She wept and wailed. " Why are you weeping ? " asked her son. She told him. Said he — "Well, mother, shall I conduct the festivaH" "What, you, sonny % You don't know the three Vedas or the elephant lore ; how can you do it?" "When are they going to have the festival, mother?" "Four days from now, my son." " Where can I find teachers who know the three Vedas by heart, and all the elephant lore 1 " " Just such a famous teacher, my son, lives in Takkasila, in the realm of Gandhara, two thousand leagues away." "Mother," says he, "our hereditary right we shall not lose. One day will take me to Takkasila ; one night will be enough to teach me the three Vedas and the elephant lore ; on the moiTOw I will joui'ney home ; and on the fourth day I will manage the elephant festival. Weep no more ! " With these words he comforted his mother.

Early next morning he broke his fast, and set out all alone for Takkasila, which he reached in a single day. Then seeking out the teacher, he greeted him and sat on one side. " Where have you come from 1 " the teacher asked. " From Benares, Teacher." " To what end 1 " "To learn from you the three Vedas and the elephant lore." "Certainly, my son, you shall learn it." ^ An elephant trainer's manual, the hastisutram or hastifjikm, cf. Mallinatha, Raghuv. vi. 27. " But, Sir," said our Bodhisatfca, " my case is urgent." Then he recounted the whole matter, adding, " In a single day T have traversed a journey of two thousand leagues. Give me your time for this one night only. Three days from now there is to be an Elephant festival ; I will learn the whole after one lesson." The Teacher consented. Then the lad washed his master's feet, and laid before him a fee of a thousand pieces of money ; [48] he sat down on one side, and learnt his lesson by heart ; as day broke, even as the day broke, he finished the three Vedas and the Elephant Lore. " Is there any more, Sir?" asked he. "No, my son, you have it all." "Sir," he went on, "in this book such a verse comes in too late, such another has gone astray in the reading. This is the way to teach your pupils for the future," and then he corrected his teacher's knowledge for him.

After an early meal he took his leave, and in a single day he was back again in Benares, and greeting his mother. " Have you learnt your lesson, my boy 1 " said she. He answered, yes ; and she was delighted to hear it. Next day, the festival of the elephants was prepared. A hundred elephants were set in array, with golden trappings, golden flags, all covered with a network of fine gold ; and all the palace courtyard was decked out. There stood the Brahmins, in all their fine gala dress, thinking to themselves, " Now we shall do the ceremony, we shall do it ! " Presently came the king, in all his splendour, and with him the ornaments and other things that were used. The Bodhisatta, apparelled like a prince, at the head of his suite, approached the king with these words. " Is it really true, O great king, that you are going to rob me of my right] Are you going to give other brahmins the managing of this ceremony ? Have you said that you mean to give them the various ornaments and vessels that are used ? " and he repeated the first stanza as follows :

"Five score black elephants, with tusks all white Are thine, in gold caparison bedight. ' To thee, and thee I give them ' — dost thou say. Remembering my old ancestral right 1 " [49] King Suslma, thus addressed, then repeated the second stanza : — " Five score black elephants, with tusks all white, Are mine, in gold, caparison bedight. 'To thee, and thee 1 give them' — so I say. My lad, remembering thine ancestral right." Then a thought struck the Bodhisatta ; and he said, " Sire, if you do remember my ancient right and your ancient custom, why do you neglect me and make others the masters of your festival t " " Why, I 34 The Jdtaka. Booh II. was told that you did not know the three Vedas or the Elephant Lore, and that is why I have caused the festival to be managed by others." " Very well, Sire. If there is one amongst all these brahmins who can recite a portion of the Vedas or the Elephant Lore against me, let him stand forward ! Not in all India is there one save me who knows the three Vedas and the Elephant Lore for the ordering of an Elephant festival ! " [50] Proiid as a lion's roar rang out the answer ! Not a brahmin durst rise and contend with him. So the Bodhisatta kept his ancestral right, and conducted the ceremony ; and laden with riches, he returned to his own home.

When the Master had ended this discourse, he declared the Truths, and identified the Birth:— some entered on the First Path, some on the Second, some the Third, and some the Fourth: — "Mahamaya was at that time my mother, king Suddhodana was my father, Ananda was king Susima, Sariputta the famous Teacher and I myself was the young Brahmin."

" A vulture sees a corpse" etc. — This story the Master told about a Brother who had his mother to support. The circumstances will be related under the Sama Birth i. The Master asked him whether he, a Brother, was really supporting persons who were still living in the world. This the Brother admitted. "How are they related to you?" the Master went on. "They are my parents, Sir." " Excellent, excellent," the Master said ; and bade the Brethren not be angry with this Brother. " Wise men of old," said he, " have done service even to those who were not of kin to them ; but this man's task has been to support his own parents." So saying, he told them this story of bygone days. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta came to life as a young Vulture on the Vulture Hill, and had his mother and father to nourish. 1 No. 532 in Westergaard's Copenhagen Catalogue (Cat. Or. MSS. Bibl. Haun.) ; not yet printed. Once there came a great wind and rain. The Vultures could not hold their own against it ; half frozen, they flew to Benares, and there near the wall and near the ditch they sat, shivering with the cold.

A merchant of Benares was issuing from the city on his way to bathe, when he spied these miserable Vultures. He got them together in a dry place, made a fire, sent and brought them some cowflesh from the cattle's l)urniug-place, and put some one to look after them. When the storm fell, [51] our Vultures were all right and ilew ufl" at once among the mountains. Without delay they met, and thus took counsel together. "A Benares merchant has done us a good turn; and one good tui'n deserves anothei', as the saying is': so after thi.s when any of us finds a garment or an ornament it must be dropt in that merchant's courtyard." So thenceforward if they ever noticed people drying their clothes or finery in the sun, watching for an unwary moment, they snatched them quickly, as hawks swoop on a bit of meat, and dropt them in the merchant's yard. But he, whenever he observed that they were bringing him anything, used to cause it to be laid aside. They told the king how vultures were plundering the city. " Just catch me one vulture," says the king, "and I will make them bring it all back." So snares and gins were set everywhere ; our dutiful Vulture was caught. They seized him with intent to bring him to the king. The Merchant afoiesaid, on the way to wait upon his majesty, saw these people walking along with the Vulture. He went in their company, for fear they might hurt the Vulture.

They gave the Vulture to the king, who examined him. " You rob our city, and carry off clothes and all sorts of things," he began. — " Yes, Sire." — " Whom have they been given to 1 " — " A merchant of Benares." — "Why?" — "Because he saved our lives, and they say one good turn deserves another ; that is why we gave them to him." "Vultures, they say," quoth the king, "can spy a corpse an hundred leagues away ; and can't you see a trap set ready for you ? " And with these words he repeated the first stanza : " A vulture .sees a corpse that lies one hundred leagues away : "When thou alightst upon a trap dost thou not see it, pray ? " [52] The Vulture listened, then replied by repeating the second stanza : "When life is coming to an end, and death's hour draws anigh, Though you may come close up to it, nor trap nor snare you spy." After this response of the Vulture, the king turned to our Merchant. " Have all these things really been brought to you, then, by the Vultures?" 1 This seems to be another form of the " Grateful Beasts " incident which so often occurs in folk-tales.

36 The Jdtaka. Book II, " Yes, my lord." " Where are they ? " " My lord, they are all put away ; each shall receive his own again : — only let this Vulture go ! " He had his way ; the Vulture was set at liberty, and the Merchant returned all the property to its owners. This lesson ended, the Master declared the Truths, and identified the Birth : — at the conclusion of the Truths the dutiful Brother was established in the fruition of the First Path :— " Ananda was the king of those days ; Sariputta was the Merchant ; and I myself was the Vulture that supported his parents."

" Creature, your egg-horn enemy, ^' etc. — This story the Master told dimng a sojom-n at Jetavana,' about two oflBcers who had a quarrel. The circumstances have been given above in the Uraga Birth*. Here, as before, the Master said, " This is not the first time. Brethren, these two nobles have been reconciled by me ; in former times I reconciled them too." Then he told an old story. Once on a time, when Brahmadatta was king of Benares, the Bodhisatta was born in a certain village as one of a brahmin family. When he came of age, [53] he was educated at Takkasila ; then, renouncing the world he became a recluse, cultivated the Faculties and the Attainments, and dwelt in the region of Himalaya, living upon wild roots and fruits which he picked up in his goings to and fro. At the end of his cloistered walk lived a Mongoose in an ant-heap ; and not far off, a Snake lived in a hollow tree. These two. Snake and Mongoose, were perpetually quarrelling. The Bodhisatta preached to them the misery of quarrels and the blessing of peace, and reconciled the two together, saying, "You ought to cease your quarrelling and live together at one."

When the Serpent was abroad, the Mongoose at the end of the walk lay with his head out of the hole in his ant-hill, and his mouth open, and 1 Above, No. 154. thus fell asleep, heavily drawing his breath in and out. The Bodliisatta saw him sleeping there, and asking him, " Why, what are you afraid of? " repeated the fii'st stanza : " Creature \ your egg-born enemy a foithful friend is made: Why sleep you there with teeth all bare I of what are you afraid ? " "Father," said the Mongoose, "never despise a former enemy, but always suspect him " : and he repeated the second stanza : " Never despise an enemy nor ever trust a friend : A fear that springs from luifeared things uproots and makes an end." [54] " Fear not," replied the Bodhisatta. " I have persuaded the Snake to do you no harm ; distrust him no more." With this advice, he proceeded to cultivate the Four Excellences, and set his face toward Brahma's heaven. And the others too passed away to fare hereafter according to their deeds. Then this lesson ended, the Master identified the Birth : " The two noblemen were at that time Snake and Mongoose, and I was myself the ascetic. '''

^^ Fourteen thovmnd Upasdlhas" etc. — This story the Master told whilst at Jetavana, about a brahmin named Upasalha, who was fastidious in the matter of cemeteries. This man, we learn, was rich and wealthy ; but, though he lived over against the monastery, he showed no kindness to the Buddhas, being given to heresy. But he had a son, wise and intelligent. When he was growing old, the man said to his son, " Don't let my body be burnt in a cemetery where any outcast ctin be burnt, but find some uncontaminated place to burn me in." " Father," said the young fellow, " I know no cemetery fit to burn your body in. Good my father, take the lead and yourself point out the place where 1 shall have you burnt." So the brahmin consenting led his son out of the city to the top of Vulture Peak, and then said he, " Here, my son, no outcast is ever burnt ; here I would have you burn me." Then he began to descend the hill in his sou's company. On that day, in the evening, the Master was looking aroimd to see which of his friends was ripe for Release, and perceived that this father and son were

^ Lit. ' 0 viviparous one.' 38 Tihe Jataka. Book II. ready to enter upon the First Path. So he took their road, and came to the hill-foot, like a hunter waiting for his quarry ; there he sat till they should come down from the top. J)own they came, and noticed the Master. He gave them greeting, and asked, " Where are you bound, brahmins i" The young man told him their errand. "Come along, then," said the Master, "show me the place your father pointed out." So he and they two together climbed up the mountain. " Which place?" he asked. "Sir," said the lad, "the space between these three hills is the one he showed me." [55] The Master said, " This is not the first time, my lad, that your father has been nice in the matter of cemeteries ; he was the same before. Nor is it now only that he has pointed you out this place for his burning ; long ago he pointed out the very same place." And at his request the Master told them a tale of long ago. Once upon a time, in this very city of Rajagaha, lived this same brahmin Upasalhaka^, and he had the very same son. At that period the Bodhisatta had been born in a brahmin family of Magadha land ; and when his education was finished, he embraced a religious life, cultivated the Faculties and the Attainments, and lived a long time in the region of Himalaya, plunged in mystic exaltation.

Once he left his hermitage on Vulture Peak to go buy salt and seasoning. While he vi^as away, this brahmin spoke in just the same way to his son, as now. The lad begged him to point out a proper place, and he came and pointed out this very place. As he was descending, with his son, he observed the Bodhisatta, and approached him, and the Bodhisatta put the same question as I did just now, and received the son's answer. "Ah," said he, "we'll see whether this place which your father has shown you is contaminated or not," and made them go with him up the hill again. "The space between these three hills," said the lad, "is pure." "My lad," the Bodhisatta replied, "there is no end to the people who have been burned in this very spot. Your own father, born a brahmin, as now, in Bajagaha, and bearing the very same name of Upasalhaka, has been burnt on this hill in fourteen thousand births. On the whole earth there's not a spot to be found where a corpse has not been bui-nt, which has not been a cemetery, which has not been covered with skulls." This he discerned by the faculty of knowing all previous lives : and then he repeated these two stanzas : — [56]

" Fourteen thousand Upasalhas have been burnt upon this spot, Nor is there the wide world over any place where death is not. "Where is kindness, truth, and justice, temperance and self-control, There no death can find an entrance; thither hies each saintly soul." 1 This added suffix makes no practical difference in the word : it is often put on to adjectives and substantives without affecting their meaning. But sometimes it has a diminutive force. When the Bodhisatta had thus discoursed to father and son, he cultivated the Four Excellences and went liis way to Brahma's heaven. Wlien this discourse wa-s ended,, the Master declared the Truths and identified the Birth : — at the conclusion of the Truths father and son were established in the Fruit of the First Path: — "The father and son were the same then .is they are now, and the ascetic was I myself."

^^ Begging Brother, do you know," etc. — This story was told by the Master whilst he was staying in Tapoda Park near Rajagaha, about Elder Samiddhi, or Goodluck. Once Father Goodluck had been wrestling in the spirit all night long. At sunrise he bathed ; then he stood with his vmder garment on, holding the other in his hand, as he dried his body, all yellow as gold. Like a golden statue of exquisite workmanship he was, the i^erfection of beauty ; [57] and that is why he was called Goodluck. A daughter of the gods, seeing the Elder's sm-passing beauty, fell in love with him, and addressed him thus. " You are young, Brother, and fresh, a mere stripling, with black hair, bless you ! you have youth, you are lovely and pleasant to the eyes. Why should a man like you turn religious without a little enjoyment? Take your pleasm-e first, and then you shall become religious and do what the hermits do!" He replied, "Nymph, at some time or other I must die, and the time of my death I know not ; that time is hid from me. Therefore in the freshness of my youth I will follow the solitary life, and make an end of pain."

Finding she received no encouragement, the goddess at once vanished. The Elder went and told his Master about it. Then the Master said, "Not now alone, Goodluck, are you tempted by a nymph. In olden days, as now, nymphs tempted ascetics." And then at his request the Master told an oldworld tale. Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta became a brahmin's son in a village of Kasi. Coming of years, he attained perfection in all his studies, and embraced the religious life ; and he lived in Himalaya, hard by a natural lake, cultivating the Faculties and the Attainments. 40 The Jdtaka. Booh II. All night loiio; he had wrestled in the spirit ; and at sunrise he bathed him, and with one bark garment on and the otlier in his hand, he stood, letting the water dry off his body. At the moment a daughter of the gods observed his perfect beauty, and fell in love with him. Tempting him, she repeated this first stanza : — "Begging brother, do you know What of joy the world can show? Now's the time — there is no other: Pleasure first, then — begging brother!"

[58] The Bodhisatta listened to the nymph's address, and then replied, declaring his set purpose, by repeating the second stanza : — "The time is hid — I cannot know When is the time that I must go : Now is the time : there is no other : So I am now a begging brother ^" When the nymph heard the Bodhisatta's words, she vanished at once. After this discourse the Master identified the Birth: "The nymph is the same in both stories, and the hermit at that time was I myself."

"^ Quail tvas in his feeding-ground" etc. — This story the Master told at Jetavana, about his meaning in the Bird Preaching^. One day the Master called the Brethren, saying, "When you seek alms. Brethren, keep each to your own district." And repeating that sutta from the Mahayagga which suited the occasion, [59] he added, "But wait a moment: j aforetime others even in the form of animals refused to keep to their own J ^ The commentator, in explaining this passage, adds another couplet : "Life, sickness, death, the putting off the flesh, I Ee-birth — these five are hidden in this world." 2 I have not been able to trace this Sakunovuda-sutta. Perhaps it refers to a speech of the Buddha as a bird ; cp. Kukkurovudo i. p. 178 (Pali). districts, and by jioachiiig on other people's preserves, they fell into the way of their enemies, and then by their own intelligence and resource got free from the hands of their enemies." With these words he related an old story. Once upon a time, when Brahmadatta wa6 king in Benares, the Bodhisatta came into the world as a young Quail. He got his food in hopping about over the clods left after ploughing.

One day he thought he would leave his feeding ground and try another ; so off he flew to the edge of a forest. As he picked up his food there, a Falcon spied him, and attacking him fiercely, he caught him fast. Held prisoner by this Falcon, our Quail made his moan : " Ah ! how very unlucky I am ! how little sense I have ! I'm poaching on some one else's preserves ! O that I had kept to my own place, where my fathera were before me ! then this Falcon would have been no match for me, I mean if he had come to tight ! " "Why, Quailie," says the Falcon, "what's your own ground, where your fathers fed before you ? " " A ploughed field all covered with clods ! " At this the Falcon, relaxing his strength, let go. " Off with you. Quail ! You won't escape me, even there I " The Quail flew back and perched on an immense clod, and there he stood, calling — " Come along now, Falcon ! " Straining every nerve, poising both wings, down swooped the Falcon fiercely upon our Quail. " Here he comes with a vengeance ! " thought the Quail; and as soon as he saw him in full career, just turned over and let him strike full against the clod of earth. The Falcon could not stop himself, and struck his breast against the earth ; this broke his heart, and he fell dead with his eyes starting out of his head.

[60] When this tale had been told, the Master added, " Thus you see, Brethren, how even animals fall into their enemies' hands by leaving their proper place; but when they keep to it, they conquer their enemies. Therefore do you take care not to leave your own place and intrude upon another's. O Brethren, when people leave their own station Mara' finds a door, Mara gets a foothold. What is foreign ground, Brethren, and what is the wrong place for a Brother? I mean the Five Pleasures of Sense. What are these five? The Lust of the Eye... [and so on].^ This, Brethren, is the wrong place for a Brother." Then growing perfectly enlightened he repeated the first stanza : — "A Quail was in his feeding ground, when, swooping from on high, A Falcon came; but so it fell he came to death thereby." ^ Mara is Death, and is used by Buddha for the Evil One. 2 The passage is corrupt. We must read ' cakkhu-ddi-viiiueyd.' 42 The Jataka. Booh II. When he had thus perished, out came the Quail, exclaiming, " I have seen the back of my enemy ! " and perching upon his enemy's breast, he gave voice to his exultation in the words of the second stanza : —

"Now I rejoice at my success: a clever plan I found To rid uie of my eueuiy by keeping my own ground." This discourse at an end, the Master declared the Truths and identified the Birth: — At the conclusion of the Truths many Brethren were established in the Paths or their Fruition :—" Devadatta was the Falcon of those days, and the Quail was I myself."

" The heart that boundless pity feels,^^ etc. — This story the Master told at Jetavana, about the Scripture on Lovingkindness. On one occasion the Master thus addressed the Brotherhood : " Brethren, charity practised with all devotion of thought, [61] meditated upon, increased, made a vehicle of progress, made your one object, practised, well begun, may be expected to produce Eleven Blessings i, What are these eleven? Happy he sleeps and happy he awakes ; he sees no bad dreams ; men love him ; spirits guard him ; fire, poison, and sword come not near him ; quickly he becomes absorbed in mind; his look grows calm; he dies undismayed; without need of further wisdom he goes to Brahma's heaven. Charity, Brethren, practised with renunciation of one's wishes " — and so forth — " may be expected to produce these Eleven Blessings. Praising the Charity which holds these Eleven Blessings, Brethren, a Brother ought to show kindness to all creatures, whether expressly commanded or not, he should be a friend to the friendly, aye a friend to the unfriendly, and a friend to the indifferent : thus to all without distinction, whether expressly bidden or not, he should show Charity : he should show sympathy with joy and sorrow and practise eqvianimity ; he should do his work by means of the Four Excellences. By so doing he will go to Brahma's heaven even without Path or Fruit. Wise men of old by cultivating charity for seven years, have dwelt in Brahma's heaven seven ages, each with its one period to wax and one to wane-." And he told them a story of the past.

1 The Eleven Blessings are discussed in the Questions of Milinda, iv. 4. 16 (trans, in the S. B. E., i. p. 279). 2 See Childers, Diet. p. 185 h. The belief still lives. Two gentlemen who visitea the Chief of Chinese Lamaism and the High Priest of Buddhism in Pekin, in 1890, talked with them over the decline of Buddhism in this age. Both admitted it, the Once upon a time, in a former age, the Bodliisatta was born in a brahmin's family. When he grew up, he forsook his lusts and embraced the religious life, and attained the Four Excellences. His name was Araka, and he became a Teacher, and lived in Himalaya region, with a large body of followers. Admonishing his band of sages, he said, "A recluse must show Charity, sympathetic must he be both in joy and sorrow, and full of equanimity ; for this thought of charity attainetl V)y resolve prepares him for Brahma's heaven." And explaining the blessing of charity, he repeated these verses : — "The heart that boundless pity feels for all things that have birth, In heaven above, in realms below, and on this middle earth, "Filled full of pity infinite, infinite charity. In such a heart nought narrow or confined can ever be."

[62] Thus did the Bodliisatta discourse to his pupils on the practice of chai'ity and its blessings. And without a moment's interruj)tion of his mystic trance, he was born in the heaven of Brahma, and for seven ages, each with his time to wax and wane, he came no more to this world. After finishing this discourse, the Master identified the Birtli : " The band of sages of that time are now the Buddha's followers ; and I myself am he that was the Teacher Araka."

[63] This Kakantaka Birth will be given below in the Maha-Ummagga Birth '. Buddhist attributing it to want of government support, whilo the Lama thought it was because this is a waning period in religion ; but as the wa.\iug follows the waning be looked forward to a revival. {Baptist Mii<siouary Herald, 1890.) ^ No. 538 in Westergaard's Catalogue. 44 The Jataka. Book II.

" 0 king, when people hail us," etc. — This story the Master told in Jetavana, about a deaf mother-in-law. It is said that there was a squire in Savatthi, one of the faith, a true believer, who had fled to the Three Refuges, endowed with the Five Virtues. One day he set out to listen to the Master at Jetavana, bearing jalenteous ghee and condiments of all sorts, flowers, perfumes, etc. At the same time, his wife's mother started to visit her daughter, and brought a present of solid food and gruel. She was a little hard of hearing. After dinner — one feels a little drowsy after a meal — she said, by way of keeping herself awake — " Well, and does your husband live happily with you ? do you agree together?" " Why, mother, what a thing to ask ! you could hardly find a holy hermit who is so good and virtuous as he ! " The good woman did not quite take in what her daughter said, but she caught the word — " Hermit " and cries she — " 0 dear, why has your husband turned hermit ! " and a great to-do she made. Everybody who lived in that house heard it, and cried, "News — the squire has turned hermit ! " People heard the noise, and a crowd gathered at the door to find out what it was. "The squire who lives here has turned hermit ! " was all they heard.

Our Squire listened to the Buddha's sermon, then left the monastery to return to the city. Midway a man met him, who cried — " Why, master, they do say you've tm-ned hermit, and all your family and servants are crying at home!" [64] Then these thoughts passed through his mind. "People say I have turned hermit when I have done nothing of the kind. A lucky speech must not be neglected ; this day a hermit I must be." Then and there he turned right round, and went back to the Master. " You paid your visit to the Buddha," the Master said, "and went away. What brings you back here again?" The man told him about it, adding, " A lucky speech. Sir, must not be neglected. So hei'e I am, and I wish to become a hermit." Then he received the lesser and the greater orders, and lived a good life ; and very soon he attained to sainthood. The story got known amongst the community. One day they were discussing it all together in the Hall of Truth, on this fashion : " I say, friend. Squire So-and-so took orders because he said ' a lucky speech must never be neglected,' and now he has attained to sainthood ! " The Master came in and wanted to know what it was they were talking about. They told him. Said he, " Brethren, wise men in days long past also entered the Brotherhood because they said that a lucky speech must never be neglected ; " and then he told them a story of olden days.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta came into the world as a rich merchant's son ; and when he grew up and his father died he took his father's place. Once he had gone to pay his respects to the king : and his mother-inlaw came on a visit to her daugliter. She was a little hard of hearing, and all liappened just as it has happened now. The husband was on ^ No. 20 in Jataka-Mala : (Jresthi-jutaka. bis way back from paying his respects to the king, when he was met by a man, who said, "They say you have turned hermit, and there's such a hullabaloo in your house ! " The Bodhisatta, thinking that lucky words must never be neglected, tuined right round and went back to the king. The king asked what brought him back again.^ " My lord," said he, "all my people are bewailing me, as I am told, because I have turned hermit, when I have done nothing of the kind. But lucky words must not be neglected, and a hermit I will be. I crave your permission to become a hermit ! " And he explained the circumstances by the following verses : [65]

"O king, when people hail ils by the name Of holy, we must make our acts the same: We must not waver nor fall short of it; We must take up the yoke for very shame. "0 king, this name has been bestowed on me: To-day they cry how holy I must be : Therefore I would a hermit live and die; I have no taste for joy and revelry." Thus did the Bodhisatta ask the king's leave to embrace the religious life. Then he went away to the Himalayas, and becoming an ascetic he cultivated the Faculties and the Attainments and at last came to Brahma's heaven. The Master, having ended this discourse, identified the Birth : " Ananda was king in those days, and I myself was the rich Benares merchant."

" Who is it itnth a mighty cry, etc.^' — This is a story which the Master told at Jetavana about one Kokalika. At this time we hear that there were a number of very learned Brethren in the district of Manosila, who spoke out like young lions, loud enough to bring down the heavenly Ganges^, [66] while reciting pa.ssages of scripture before the Community. As they recited their texts, Kokalika (not knowing what an empty fool he showed himself) thought he would like to do the same. So he went about among the Brethren, not however taking the Name upon him, but saying, "They don't ask me to recite a piece of scriptm-e. If 1 FauRb(f)ll, Five Jdtakas, p. 45 (not translated) ; below, Nos. 188 and 189. ■- The Milky Way. See the Introd. Story to No. 1, above. 46 The Jataha. Booh 11. they were to ask me, I would do it." All the Community got to know of it ; and they thought they would try him. " Friend Kokalika," said they, " give the Community a recital of .some .scriptures to-day." To this he agreed, not knowing his folly ; that day he would recite before the Community.

He first partook of gruel made to his liking, ate some food, and had some of his favourite soup. At sundown the gong sounded for sermon time ; all the community gathered together. The 'yellow robe' which he put on was blue as a bluebell ; his outer robe was pure white. Thus clad, he entered the meeting, greeted the Elders, stepped up to a Preaching Seat under a grand jewelled pavilion, holding an elegantly carved fan, and sat down, ready to begin his recitation. But just at that moment beads of sweat began to start out all over him, and he felt ashamed. The first verse of the first stanza he repeated ; but what came next he could not think. So rising from the seat in confusion, he passed out through the meeting, and sought his own cell. Some one else, a real scholar, recited the Scripture. After that all the Brethren knew how empty he was. One day the Brethren fell a talking of it in the Hall of Truth : " Friend, it was not easy to see formerly how empty Kokalika is ; but now he has given tongue of his own accord, and shown it." The Master entered, and asked what they were discussing together. They told him. He said — " Brethren, this is not the first time Kokalika has betrayed himself by his voice ; the very same thing happened before;" and then he told them an old-world tale.