The Jātaka, vol. II (nos. 151-300)

Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born as a young Lion, [67] and was the king of many lions. With a suite of lions he dwelt in Silver Cave. Near by was a Jackal, living in another cave. One day, after a shower of rain, all the Lions were together at the entrance of their leader's cave, roaring loudly and gambolling about as lions use. As they were thus roaring and playing, the Jackal too lifted up his voice. " Here's this Jackal, giving tongue along with us ! " said the Lions ; they felt ashamed, and were silent. When they all fell silent, the Bodhisatta's cub asked him this question. " Father, all these Lions that were roaring and playing about have fallen silent for very shame on hearing yon creature. What creature is it that betrays itself thus by its voice 1 " and he repeated the first stanza : " Who is it with a mighty cry makes Daddara resound ? Who is it. Lord of Beasts ? and why has he no welcome found ? " At his son's words the old Lion repeated the second stanza :

" The Jackal, of all beasts most vile, 'tis he that makes that soimd : The Lions loathe his baseness, while they sit in silence round." " Brethren," the Master added, " 'tis not the first time Kokalika has betrayed himself by his voice ; it was just the same before ;" and bringing his discourse to an end, he identified the Birth : "At that time Kokalika was the Jackal, Rahula was the young lion, and I was myself the Lion king."

[68] ^^ Father, see! a poor old fellow" e^f.— This story the Master told whilst staying in Jetavana, about a rogue. — The circumstances will be explained in the Uddala Birth i, Book xiv. Here too the Master said, "Brethren, not this once only has the fellow turned out a rogue ; in days of yore, when he wms a monkey, he played tricks for the sake of a fire." And lie t(jld a talc of days long gone by. Once iipon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family in a village of Kasi. When he came of years, he received his education at Takkasila, and settled down in life. His lady in time boi*e him a son ; and when the child could just run to and fro, she died. The husband performed her obsequies, and then, said he, " What is home to me now 1 I and my son will live the life of hermits." Leaving his friends and kindred in tears, he took the lad to the Himalaya, became a religious anchorite, and lived on the fruits and roots which the forest yielded. On a day during the rainy season, when there had been a downpour, he kindled some sticks, and lay down on a pallet, warming himself at the fii-e. And his son sat beside him chafing his feet.

Now a wild Monkey, miserable with cold, spied the fire in the leaf-hut of our hermit. " Now," thought he, " suppose I go in : they'll cry out Monkey ! Monkey ! and beat me back : I shan't get a chance of warming myself. — I have it ! " he cined. " I'll get an ascetic's dress, and get inside by a trick ! " So he put on the bark dress of a dead ascetic, lifted his basket and crooked stick, and took his stand by the hut door, where he crouched down beside a palm ti'ee. The lad saw him, and cried to his father (not knowing he was a monkey) *' Here's an old hernut, sure enough, miserably cold, come to warm himself at the fire." [69] Then lie addressed his father in the words of the first stanza, begging him to let the poor fellow in to warm himself : " Father, see ! a poor old fellow huddled by a palmtree there ! Here we have a hut to live in ; let us give the man a share." 48 The Jdtaka. Book II. When the Bodhisatta heard this, up he got and went to the door. But when he saw the creature was only a monkey, he said, " My son, men have no such face as that ; 'tis a monkey, and he must not be asked in liere." Then he repeated the second stanza :

" He would but defile our dwelling if he came inside the door ; Such a face — 'tis easy telling — no good brahmin, ever bore." The Bodhisatta seized a brand, crying — " What do you want there ? " — threw it at him, and drove him away. Mr Monkey dropt his bark garments, sprang up a tree, and buried himself in the forest. Then the Bodhisatta cultivated the Four Excellences until he came unto Brahma's heaven. When the Master had ended this discourse, he identified the Birth : " This tricky Brother was the Monkey of those days ; Rahula^ was the hermit's son, and I myself was the hermit."

[VO] "Plenty of tuater" etc. — This story the Master told in his sojourn at Veluvana, about Devadatta. One day it happened that the Brethren were talking in the Hall of Truth about Devadatta's ingratitude and treachery to his friends, when the Master broke in, " Not this once only, Brethren, has Devadatta been ungrateful and treacherous to his own friends. He was just the same before." Then he told them an old story. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a brahmin family in a certain Kasi village, and when he grew of age, married and settled down. Now in those days there was a certain deep well by the highway in Kasi-land, which had no way ^ Gotama Buddha's son. down to it. The people who passed by that way, to win merit, nsod to draw water by a long rope and a bucket, and till a trough for the animals ; thus they gave the animals water to drink. All around lay a mighty forest, wherein troops of monkeys dwelt. It happened by a chance that for two or th^-ee days the supply of water ceased which wayfarers used to draw ; and the creatures could get nothing to drink. A Monkey, tormented with thirst, walked up and down by the well looking for water.

Now the Bodhisatta came that way on some errand, drew water for himself, drank it, and washed his hands ; then he noticed our Monkey. Seeing how thii'sty he was, the traveller drew water from the well and tilled the trough for him. Then he sat down under a tree, to see what the creature would do. The Monkey drank, sat down near, and pulled a monkey-gi'irnace, to frighten the Bodhisatta. " Ah, you bad monkey ! " said he, at this — " when you were thirsty and miserable, [71] I gave you plenty of water; and now you make monkey-faces at me. Well, well, help a rascal and you waste your pains." And he repeated the fii'st stanza : " Plenty of water did I give to you When you were chafing hot and thirsty too : Now full of mischief you sit chattering, — With wicked people best have nought to do." Then this spite-friend monkey replied, " I suppose you think that's all I can do. Now I'll drop something on your head before I go." Then, repeating the second stanza, he went on — " A well-conducted monkey who did ever hear or see ? I leave my droppings on your head ; for such our manners be."

As soon as he heard this the Bodhisatta got up to go. But at the very instant this Monkey from the branch where he sat dropt it like a festoon upon his head ; and then made off into the forest shrieking. The Bodhisatta washed, and went his way. [72] When the Master had ended this discourse, after saying " It is not only now that Devadatta is so, but in former days also he would not acknowledge a kindness which I showed him," he identified the Birth : " Devadatta was the Monkey then, and the bralunin was I myself." 50 The Jdtaha. Book II.

" There is no tribe" etc. — This is a story told by the Master in Jetavana, about a rogue. Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family of Kasi. Coming of years, he went to Takkasila, and there completed his education. Then he embraced the religious life, cultivated the Faculties and the Attainments, and becoming the preceptor of a large band of pupils he spent his life in Himalaya. There for a long time he abode ; until once having to buy salt and seasoning, he came down from the highlands to a border village, where he stayed in a leaf-hut. When they were absent seeking alms, a mischievous monkey used to enter the hermitage, and turn everything upside down, spill the water out of the jars, smash the jugs, and finish by making a mess in the cell where the fire was. The rains over, the anchorites thought of returning, and took leave of the villagers; "for now," they thought, "the flowers and fruit are ripening on the mountains." " To-morrow," was the answer, " we will come to your dwelling with our alms; you shall eat befoi*e you go." So next day they brought thither plenty of food, solid and liquid. The monkey thought to himself, " I'll trick these people and cajole them into giving me some food too." So he put on the air of a holy man seeking alms, [73] and close by the anchorites he stood, worshipping the sun. When the people saw him. they thought, " Holy are they who live with the holy," and repeated the first stanza :

"There is no tribe of animals but hath its virtuous one: See how this wretched monkey here stands worshipping the sun ! " After this fashion the people praised our monkey's virtues. But the Bodhisatta, observing it, replied, "You don't know the ways of a mischievous monkey, or you would not praise one who little deserves praise ; " adding the second stanza : "You praise this creature's character because you know him not; He has defiled the sacred fire, and broke each waterpot." When the people heard what a rascally monkey it was, seizing sticks and clods they pelted him, and gave their alms to the Brethren. The sages returned to Himalaya ; and without once interrupting their mystic ecstasy they came at last to Brahma's heaven. At the end of this discourse, the Master identified the Birth : " This hypocrite was in those days the Monkey ; the Buddha's followers were the company of sages; and their leader was I myself."

[74] " A foolish monkey^'' etc. — This story the Master told at Jetavana, about a king of Kosala. One rainy season, disaffection broke out on his borders. The troops stationed there, after two or three battles in which they failed to conquer their adversaries, sent a message to the king. Spite of the season, spite of the rains he took the field, and encamped before Jetavana Park. Then he began to ponder. '"Tis a bad season for an expedition ; every crevice and hollow is full of water ; the road is heavy : I'll go visit the Master. He will be sure to ask ' whither away' ; then I'll tell him. It is not only in things of the future life that our Master protects me, but he protects in the things which we now see. So if my going is not to prosper, he will say ' It is a bad time to go, Sire' ; but if I am to prosper, he will say nothing." So into the Park he came, and after greeting the Master sat down on one side. "Whence come you, O King," asked the Master, "at this unsca-sonable hour?" "Sir," he replied, "I am on my way to quell a border rising; and I come first to bid you farewell." To this the Master said, " So it happened before, that mighty monarchs, before setting out for war, have listened to tlie word of the wise, and turned back from an unseasonable expedition." Then, at the king's request, he told an old story.

Once upon a time, when Brahmadatta was reigning in Benares, he had a Councillor who was his right-hand man and gave him advice in things spiritual and temporal. There was a lising on the frontier, and the 52 The Jdtaka. Booh II. troops there stationed sent the king a letter. The king started, rainyseason though it was, and formed a camp in his park. The Bodhisatta stood before the king. At that moment the people had steamed some peas for the horses, and poured them out into a trough. One of the monkeys that lived in the park jumped down from a tree, filled his mouth and hands with the peas, then up again, and sitting down in the tree he began to eat. As he ate, one pea fell from his hand upon the ground. Down dropped at once all the peas from his hands and mouth, [75] and down from the tree he came, to hunt for the lost pea. But that pea he could not find ; so he climbed up his tree again, and sat still, very glum, looking like some one who had lost a thousand in some lawsuit. The king observed how the monkey had done, and pointed it out to the Bodhisatta. "Friend, what do you think of that?" he asked. To which the Bodhisatta made answer : " King, this is what fools of little wit are wont to do ; they spend a pound to win a penny ; " and he went on to repeat the fii'st stanza :

"A foolish monkey, living in the trees, 0 king, when both his hands were full of peas. Has thrown them all away to look for one : There is no wisdom, Sire, in such as these." Then the Bodhisatta approached the king, and addressing him again, repeated the second stanza : "Such are we, O mighty monarch, such all those that greedy be; Losing much to gain a little, like the monkey and the pea." [76j On hearing this address the king turned and went straight back to Benares. And the outlaws hearing that the king had set forth from his capital to make mincemeat of his enemies, hurried away from the borders. At the time when this story was told, the outlaws ran away in just the same fashion. The king, after listening to the Master's utterances, rose and took his leave, and went back to Savatthi. The Master, after this discourse was at an end, identified the Birth : "In those days Auanda was the king, and the wise councillor was I myself."

"All around us see them stand" e^c— This is a story told by the Master whilst at Jetavana, about perfect knowledge. As iu the Mahabodhi Birth ', and the Ummagga Birth-, on heai'ing his own knowledge praised, ho remarked, " Not this once only is the Buddha wise, but wise he Wiis before and fertile in all resource;" and told the followmg old story. Once upon a time, when Brahmadatta was king iu Benares, the Bodhisatta was born as a Monkey, and with a tioop of eighty thousand monkeys he lived in Himalaya. Not far off was a village, sometimes inhabited and sometimes empty. And in the midst of this village was a tinduka^ tree, with sweet fruit, covered with twigs and branches. When the place was empty, all the monkeys used to go thither and eat the fruit. Once, in the fruit time, the village was full of people, a bamboo palisade set about it, and the gates guarded. And this tree [77] stood with all its boughs bending beneath the weight of the fruit. The monkeys began to wonder: "There's such and such a village, where we used to get fruit to eat. I wonder has that tree fruit upon it or no ; are the people there or no 1 " At last they sent a scout monkey to spy. He found that thei'e was fruit on the tree, and the village was crammed with people. When the monkeys heard that thei'e was fruit on the tree, they determined to get that sweet fruit to eat;

and waxing bold, a ci'owd of them went and told their chief. The chief asked was the village full or empty ; full, they said. " Then you must not go," said he, " because men are very deceitful." " But, Sire, we'll go at midnight, when everybody is fast asleep, and then eat ! " So this great company obtained leave of their chief, and came down from the mountains, and waited on a great rock hard by until the people retired to rest ; in the middle watch, when people were asleep, they climbed the tree and began eating of the fruit.

A man had to get up in the night for some necessary purpose ; he went out into the village, and there he saw the monkeys. At once he gave the alarm ; out the people came, armed with bow and quiver, or holding any • No. 538 (Westergaard). ^ Diospyros Embryopteiis (Childers). 54 Th,e Jdtaha. Book II. sort of weapon that came to hand, sticks, or lumps of earth, and surrounded the tree ; " when dawn comes," thought they, " we have them ! " The eighty thousand monkeys saw these people, and were scared to death. Thought they, " No help have we but our Chief only ; " so to him they came, and recited the first stanza : "All around us see them stand, warriors armed with bow and quiver, All around us, sword in hand: who is there who can deliver?" [78] At this the monkey Chief answered : " Fear not ; human beings have plenty to do. It is the middle watch now ; thex'e they stand, thinking — ' We'll kill them ! ' but we will find some other business to hinder this business of theirs." And to console the Monkeys he repeated the second stanza :

"Men have many things to do; something will disperse the meeting; See what still remains for you ; eat, while fruit is left for eating." The Great Being comforted the monkey troop. If they had not had this crumb of comfort they would have broken their hearts and perished. When the Great Being had consoled the monkeys, he cried, " Assemble all the monkeys together ! " But in assembling them, thei-e was one they could not find, his nephew, a monkey named Senaka. So they told him that Senaka was not among the troop. " If Senaka is not here," said he, "have no fear; he will find a way to help you." Now at the time when the troop sallied forth, Senaka had been asleep. Later he awoke, and could not see any body about. So he followed their tracks, and by and bye he saw all the people hastening up. " Some danger for our troop," thought he. Just then he spied, in a hut on the outskirts of the village, an old woman, fast asleep, before a lighted fire. And making as though he were a village child going out to the fields, Senaka seized a firebrand, [79] and standing well to windward, set light to the village. Then did every man leave the monkeys, and hurried up to quench the fire. So the monkeys scampered away, and each brought one fruit for Senaka.

When this discourse came to an end, the Master identified the Birth : " Mahanama Sakka was the nephew Senaka of those days ; Buddha's followers were the monkey troop ; and I myself was their Chief"

" Here loas I born," etc. — This story the Master told in Jetavana, how a man got rid of malarial It is said that malarial fever once broke out in a family of Savatthi. The parents said to their son: "Don't stay in this house, son; make a hole in the wall and escape somewhere, and save your life-. Then come back again — in this place a great hoard is buried ; dig it up, and restore the family fortunes, and a happy life to you!" The young fellow did as he was bid; he l)r()ke through the wall, and made his escape. When his complaint was cured, he retiu-ned aud dug the treasure u}), with which he set up his household. One day, laden with oil and ghee, clothes and raiment, and other offerings, he repaired to Jetavana, and greeted the Master, and took his seat. The Master entered into converse with him. "We hear," said he, "that you had cholera in your house. How did you escape it?" He told the Master all about it. Said he, " In days of yore, as now, friend layman, when danger arose, there were people who were too fond of home to leave it, and they perished thereby ; while those who were not too fond of it, but departed elsewhere, saved themselves alive." And then at his request the Master told an old-world story.

Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a village as a potter's son. He plied the potter's trade, and had a wife and family to support. At that time there lay a great natural lake close by the great river of Benares. When there was much water, river and lake were one ; but when the water was low, [80] they were apart. Now fish and toi-toises know by instinct when the year will be rainy and when there will be a drought. So at the time of our story the fish and tortoises which lived in that lake knew there would be a drought ; and when the two were one water, they swam out of the lake into the river. But there was one Tortoise that would not go into the river, because, said he, "here I was bom, and here I have grown up, and here is my parents' home : leave it I cannot ! " 1 ahivutarof/o occurs in the Comm. on Ther'tgdthu (P. T. S. 1893), p. 120, line 20, but no hint as to its meaning is given. The word should mean, " snake-wind-disease," perhaps malarial fever, which e.g. in the Terai is believed to be due to snake's breath. Or is it possible that ahi, which may mean the navel, could here be the bowels, and some such disease as cholera be meant ?

2 It is noteworthy that here the same means is used to outwit the spirit of disease as is often taken to outwit the ghosts of the dead ; who might be supposed to guard the door, but not the parts of the house where there was no outlet. 56 Tlie Jataha. Book II. Then in the hot season the water all dried up. He dug a hole and buried himself, just in the place where the Bodhisatta was used to come for clay. There the Bodhisatta came to get some clay ; with a big spade he dug down, till he cracked the tortoise' shell, turning him out on the ground as though he were a large piece of clay. In his agony the creature thought, " Here I am, dying, all because I was too fond of my home to leave it ! " and in the words of these verses following he made his moan : — " Here was I born, and here I lived ; my refuge was the clay ; And now the clay has played me false in a most grievous way ; Thee, thee I call, 0 Bhaggava ^ ; hear what I have to say !

" Go where thou canst find happiness, where'er the place may be ; Forest or village, there the wise both home and birthplace see ; Go where there's life; nor stay at home for death to master thee." [81] So he went on and on, talking to the Bodhisatta, till he died. The Bodhisatta picked him up, and collecting all the villagers addressed them thus : " Look at this tortoise. When the other fish and tortoises went into the great river, he was too fond of home to go with them, and buried himself in the place where I get my clay. Then as I was digging for clay, 1 broke his shell with my big spade, and turned him out on the ground in the belief that he was a large lump of clay. Then he called to mind what he had done, lamented his fate in two verses of poetry, and expired. So you see he came to his end because he was too fond of his home. Take care not to be like this tortoise. Don't say to yourselves, ' I have sight, I have hearing, I have smell, I have taste, I have touch, I have a son, I have a daughter, I have numbers of men and maids for my service, I have precious gold ' ; do not cleave to these things with craving and desire. Each being passes through three stages of existence-." Thus did he exliort the crowd with all a Buddha's skill. The discourse was bruited abroad all over India, and for full seven thousand years it was remembered. All the crowd abode by his exhortation ; and gave alms and did good until at last they went to swell the hosts of heaven.

W^en the Master had made an end, he declared the Truths, and identified the Birth : — at the conclusion of the Truths the young man was established in the Fruit of the First Path : — saying, " Ananda was then the Tortoise, and the Potter was I myself." ^ "Addressing the potter." Schol. ^ World of Sense, World of Form, World of formless Existence.

[82] " What a trifle^" etc. —This story the Master told while sojourning in Jetavana, about the twenty-one unlawful ways of earning a livelihood. At one time there were a great many I'jrethren who used to get a living by being physicians, or runners, doing errands on foot, exchanging alms for alms', and the like, the twenty-one unlawful callings. All this will be set forth in the Silketa Birth-. When the Master found out that they got their living thus, he said, "Now there are a great many Brethren who get their living in inilawful ■ways. Those who get their living thus will not escape birth as golilins or disembodied spirits ; they will become beasts of burden ; they will Ije V)orii in hell ; for their benefit and blessing it is necessary to hold a discourse which bears its own moral clear and plain." So he summoned the Community together, and said, "Brethren, you must not win your necessaries by the onc-and-twcnty unlawful methods. Food won unlawfully is like a piece of redhot iron, like a deadly poison. These unlawful methods are blamed and rebuked by disciples of all Buddhas and Pacceka-Buddhas. For those who eat food gained by unlawful means there is no laughter and no joy. Food got in this way, in my religion, is like the leavings of one of the lowest caste. To partake of it, for a disciple of the Religion of the Good, is like partaking of the leavings of the vilest of mankind." And with these words, he told an old-world story.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born as the son of a man of the lowest caste. When he grew up, he took the road for some purpose, taking for his provision some rice grains in a basket. At that time there was a young fellow in Benares, named Satadhamma. He was the son of a magnifico, a Northern brahmin. He also took the road for some purpose, but neither rice grains nor basket had he. The two met upon the highway. Said the young brahmin to the other, "What caste are you of?" He replied, "Of the lowest. And what are you?" [83] "Oh, I am a Northern brahmin." "All right, let us journey together;" and so together they fared along. Breakfast time came. The Bodhisatta sat down where there was some nice water, and washed his hands, and opened his basket. "Will you have some?" said lie. " Tut, tut," says the other, " I want none, you low fellow." " All right," 1 The offence meant is giving a share of alms on one day, and receiving the like the next day, to save the trouble of seeking alms daily. '^ No. 237, which however only refers to no. 08.

58 The Jataka. Book II. says the Bodhisatta. Careful to waste none, he put as much as he wanted in a leaf apart from the rest, fastened up his basket, and ate. Then he took a drink of water, washed his hands and feet, and picked up the rest of his rice and food. " Come along, youug Sir," says he, and they started off again on their journey. All day they tramped along ; and at evening they both had a bath in some nice water. When they came out, the Bodhisatta sat down in a nice place, undid his parcel, and began to eat. This time he did not oflPer the other a share. The young gentleman was tired with walking all day, and hungry to the bottom of his soul ; there he stood, looking on, and thinking, " If he offers me any, I'll take it." But the other ate away without a word. "This low fellow," thought the young man, "eats every scrap without a word. Well, I'll beg a piece ; I can throw away the outside, which is defiled, and eat the rest." And so he did; he ate what was left. As soon as he had eaten, he thought — " How I have disgraced my birth, my clan, my family ! Why, I have eaten the leavings of a low born churl ! " Keen indeed was his remorse ; he threw up the food, and blood came with it. "Oh, what a wicked deed I have done," he wept, "all for the sake of a trifle!" and he went on in the words of the first stanza : [84]

" What a trifle ! and his leavings ! given too against his will ! And I am a highborn brahmin! and the stuff has made me ill!" Thus did the young gentleman make his lamentation ; adding, " Why did I do such a wicked thing just for life's sake?" He plunged into the jungle, and never let any eye see him again, but there he died forlorn. When this story was ended, the Master repeated, "Just as the young brahmin. Brethren, after eating the leavings of a low-caste man, found that neither laughter nor joy was for him, because he had taken improper food ; so whosoever has embraced this salvation, and gains a livelihood by unlawful means, when he eats the food and supports his life in any way that is blamed and disapproved by the Buddha, will tind that there is no laughter and no joy for him." Then, becoming perfectly enlightened, he repeated the second stanza : — " He that lives by being wicked, he that cares not if he sins, Like the brahmin in the story, has no joy of what he wins." [85] When this discourse was concluded, the Master declared the Truths and identified the Birth : — at the conclusion of the Truths many Brethi'en entered upon the Paths and the Fruit thereof : — saying, " At the time of the story 1 was the low-caste man."

" Tis hard to do as good men do" etc. — This story the Master tokl whilst in Jetavana, about alms given in common. Two friends at Savatthi, yoiuig men ot good position, made a collection, providing all the necessaries to give the Buddha and his followers. They invited them all, provided bounty for seven days, and on the seventh presented them with all their requisites. The eldest of these saluted the ]\Iaster, and said, sitting beside liim, "Sir, amongst the givers some gave much and some gave little; but let it bear much fruit tor all alike." Then he offered the gift. The Master's reply was : " In giving these things to the Buddha and his followers, you, my lay friends, have done a great deed. lu days of old wise men gave their bounty thus, and thus offered their gifts." Then at his request he told a story. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a brahmin family of Kasi. When he grew up, he was thoroughly educated at Takkasila; after which he renounced the world, and took up the religious life, and with a band of disciples went to live in Himalaya. There he lived a long time.

Once having need to procure salt and seasoning, he went on pilgrimage through the countiy-side, and in coui-se of it he arrived at Benares. There he settled in the king's park ; and on the following morning he and his company went a-begging to some village outside the gates. The people gave him alms. Next day he sought alms in the city. The people were all glad to give him their alms. They clubbed together and made a collection ; and provided plenty for the band of anchorites. After the presentation their spokesman offered his gift with the same words as above. The Bodhisatta replied, " Friend, where faith ^ is, no gift is small." And he returned his thanks in these verses following : [86] '"Tis hard to do as good men do, to give as they can give, Bad men can hardly imitate the life which good men live. "And so, when good and evil go to pass away from earth. The bad are born in hell below, in heaven the good have birth." This was his thanksgiving. He remained in the place for the four months of the rains, and then returned to Himalaya ; where he practised all the modes of holy meditation, and without a single interruption continued in them until he joined the hosts of heaven.

When this discourse came to an end the Master identified the Birth : " At that time," said he, "the Buddha's company was the body of ascetics, and I myself was their leader." 60 Tlie Jataka. Booh II.

" Prince Peerless, skilled in archers^ craft" etc. — This story the Mastei' told at Jetavana, about the Great Renunciation. The Master said, " Not now alone, Brethren, has the Tathagata made the Great Renunciation ; in other days he also renounced the white parasol of royalty, and did the same." And he told a story of the past. [87] Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was conceived as the son of the Queen Consort. She was safely delivered ; and on his nameday they gave him the name of AsadisaKumara, Prince Peerless. About the time he was able to walk, the Queen conceived one who was also to be a wise being. She was safely delivered, and on the nameday they called the babe Brahmadatta-Kumara, or Prince Heaven-sent. When Prince Peerless was sixteen, he went to Tnkkasila for his education. There at the feet of a world-famed teacher he learnt the Three Vedas and the Eighteen Accomplishments ; in the science of archery he was peerless ; then he returned to Benares. When the king was on his deathbed he commanded that Prince Peerless should be king in his stead, and Prince Brahmadatta heir apparent. Then he died ; after which the kingship was offered to Peerless, who refused, saying that he cared not for it. So they consecrated Brahmadatta to be king by sprinkling him. Peerless cared nothing for glory, and wanted nothing.

While the younger brother ruled, Peerless lived in all royal state. The slaves came and slandered him to his brother; " Prince Peerless wants to be king ! " said they. Brahmadatta believed them, and allowed himself to be deceived ; he sent some men to take Peerless prisoner. One of Prince Peex-less' attendants told him what was afoot. He waxed angry with his brothei*, and went away into another country. When he was arrived there, he sent in woi-d to the king that an archer was come, and awaited him. "What wages does he ask?" the king enquired. "A hundred thousand a year." "Good," said the king; "let him enter," 1 Hardy, Manual of Buddhism, 114. The latter part of the story is given very briefly in Mahdvastu 2. 82 — -3, Caraksepana Jataka. It is figured on the Bharhut Stupa, see Cunningham, p. 70, and plate xxvii. 13 ; and on the Sanchi Tope, see Fergusson, Tree and Serpent Worship, pi. xxxvi. p. 181. Peerless came into the presence, and stood waiting. "Are you the archer 1 " asked the king. " Yes, Sii-e." " Very well, I take yon into my service." After that Peerless remained in the service of this king. [88] But the old archers were annoyed at the wage which was given him ; "Too much," they grumbled.

One day it so happened that the king went out into his i)ark. There, at foot of a mango tree, where a screen had been })ut up before a certain stone seat of ceremony, he reclined upon a magnificent couch. He happened to look up, and there right at the treetop he saw a cluster of mango fruit. " It is too high to climb for," thought he ; so summoning his archers, he asked them whether they could cut off yon cluster with an arrow, and bring it down for him. "Oh," said they, "that is not much for us to do. But your majesty has seen our skill often enough. The newcomer is so much better paid than we, that perhaps you might make him bring down the fruit." Then the king sent for Peerless, and asked him if he could do it. " Oh yes, your Majesty, if I may choose my position." " What position do you want?" "The place where your couch stands." The king had the couch removed, and gave place. Peerless had no bow in his hand ; he used to carry it underneath his body-cloth ; so he must needs have a screen. The king ordered a screen to be brought and spread for liim, and our archer went in. He doffed the white cloth which he wore over all, and put on a red cloth next his skin ; then he fastened his girdle, and donned a red waistcloth.

From a bag he took out a sword in pieces, which he put together and girt on his left side. Next he put on a mailcoat of gold, fastened his bow-case over his back, and took out his great ramshorn bow, made in several pieces, which he fitted together, fixed the bowstring, red as coral ; put a turban upon his head ; twirling the arrow with his nails, he threw open the screen and came out, looking like a serpent prince just emerging from the riven ground. He went to the place of shooting, arrow set to bow, and then put this question to the king. " Your Majesty," said he, " am I to bring this fruit down with an upward shot, [89] or by dropping the arrow upon if?"

" My son," said the king, " I have often seen a mark brought down by the upward shot, but never one taken in the fall. You had better make the shaft fall on it." "Your Majesty," said the archer, "this arrow will Hy high. Up to the heaven of the Four Great Kings it will fly, and then return of itself. You must please be patient till it returns." The king promised. Then the archer said again, " Your Majesty, this arrow in its upshot will pierce the stalk exactly in the middle: and when it comes down, it will not swerve a hair's-breadth either way, but hit the same spot to a nicety, and 62 The Jataka. Book II. bring down the cluster with it." Then he sped the arrow forth swiftly. As the arrow went up it pierced the exact centre of the mango stalk. By the time the archer knew his arrow had reached the place of the Four Great Kings, he let fly another arrow with greater speed than the first. This struck the feather of the first arrow, and turned it back ; then itself went up as far as the heaven of the Thirty-three Archangels. There the deities caught and kept it.

The sound of the falling arrow as it cleft the air was as the sound of a thunderbolt. " What is that noise ? " asked every man. " That is the arrow falling," our archer replied. The bystanders were all frightened to death, for fear the arrow should fall on them ; but Peerless comforted them. "Fear nothing," said he, "and I will see that it does not fall on the earth." Down came the arrow, not a hairbreadth out either way, but neatly cut through the stalk of the mango cluster. The archer caught the arrow in one hand and the fruit in the other, so that they should not fall upon the ground. " We never saw such a thing before ! " cried the onlookers, at this marvel. [90] How they praised the great man ! how they cheered and clapped and snapped their fingers, thousands of kerchiefs waving in the air ! In their joy and delight the courtiers gave presents to Peerless amounting to ten millions of money. And the king too showered gifts and honours upon him like rain. While the Bodhisatta was receiving such glory and honour at the hands of this king, seven kings, who knew that there was no Prince Peerless in Benares, drew a leaguer around the city, and summoned its king to fi;^ht or yield. The king was frightened out of his life. " Where is my brother ?

" he asked. " He is in the service of a neighbouring king," was the reply. " If my dear brother does not come," said he, " I am a dead man. Go, fall at his feet in my name, appease him, bring him hither !" His messengers came and did their errand. Peerless took leave of his master, and returned to Benares. He comforted his brother and bade him fear nothing ; then scratched ' a message upon an arrow to this effect: "I, Prince Peerless, am returned. I mean to kill you all with one arrow which I will shoot at you. Let those who care for life make their escape." This he shot so that it fell upon the very middle of a golden dish, from which the seven kings were eating together. When they read the writing they all fled, half-dead with fright.

Thus did our Prince put to flight seven kings, without shedding even so much blood as a little fly might drink ; then, looking upon his younger brother, he renounced his lusts, and forsook the world, cultivated the Faculties and the Attainments, and at his life's end came to Brahma's heaven. ' In the Mahavastu it is wrapt round it (2. p. 82. 14, parircthitvd) ; so in Hardy. [91] "And this is the way," said the Master, "that Prince Peerless routed seven kings and won the battle ; after which he took up the religious life." Then becoming perfectly enlightened he uttered these two verses : " Prince Peerless, skilled in archers' craft, a doughty chief was he ; Swift as the lightning sped his shaft great warriors' bane to be. " Among his foes what havoc done ! yet hurt; he not a soul ; He saved his brother; and he won the grace of self-control." [92] When the Master had ended this discourse, he identified the Birth: " Auanda was then the younger brother, and I was myself the elder."

" 0 Elephant, a hero thou," etc. — This story the Master told while staying at Jetavana, about Elder Nanda. The Master, on his first return to Kapila city, had received into the Community Prince Nanda, his younger brother, and after returned to Savatthi and stayed there. Now Father Nanda, remembering how as he was leaving his home, after taking the Bowl, in the Master's company, Janapadakalyi'viil was looking out of a window, with her hair half combed, and she said — " Why, Prince Nanda is off with the Master! — Come back soon, dear lord!"- remembering this, I say, grew downcast and despondent, yellower and yellower, and the veins stood knotted over his skin. When the Master learnt of this, he thought, "What if I could establish Nanda in sainthood!" To Nanda's cell he went, and sat on the seat which was oflfered him. "Well, Nanda," he asked, "are you content with our tejxching?" "Sir," replied Nanda, "I am in love with JanapadakalyanT, and I am not content." "Have you been on pilgrimage in the Himalaya, Nanda?" "No, Sir, not yet." "Then we will go." "But, Sir, I have no miraculous power; how can I go?" " I will take you, Nanda." So saying, the Master took him by the hand, and thus passed through the air.

On the way they passed over a burnt field. There, upon the charred stump of a tree, with nose and tail half gone, hair scorched off, and hide a cinder, nothing but skin, all covered with blood, sat a she-monkey. " Do you see that monkey, Nanda?" the Master asked. "Yes, Sir." "Take a good look at her," .said he. Then he pointed out, stretching over sixty leagues, the uplands of Manosila, the seven great lakes, Anotatta and the rest, the five great rivers, the whole Himalaya highlands, with the magnificent hills named of Gold, of Silver, and of Gems, and hundreds of other lovely spots. Next he asked, " Nanda, have you ever seen the abode of the Thirty-three Archangels?" [93] "No, Sir, never," was the reply. " Come along, Nanda," said he, " and I will show you the abode of the Thirty-three." Therewith he brought him to the Yellowstone Throne i, and made him sit on it. Sakka, king of the gods in two heavens, came with his host 1 The throne of Sakka (Indra). 64 The Jataha. Booh II. of gods, gave greeting and sat down on one side. His handmaids to the number of twenty-five million, and five hundred nymphs with doves' feet, came and made greeting, then sat down on one side. The Master made Nanda look at these five hundred nym{)hs again and again, with desire after them. " Nanda," said he, "do you see these dove's-foot nymphs ?

" "Yes, Sir." "Well, which is prettiest — they or Janapadakalyani ? " " Oh, Sir ! as that wretched ape was in com])arison with Janapadakalyani, so is she compared with these I " " Well, Nanda, what are you going to do?" "How is it possible, Sir, to win these nymphs?" "By living as an ascetic, Sir," said the Master, "one may win these nymphs." The lad said, " If the Bles.sed One pledges his word that an ascetic life will win these nymphs, an ascetic life I will lead." " Agreed, Nanda, I pledge my word." " Well, Sir," said he, " don't let us make a long business of it. Let us be off, and I will become an ascetic."

The IMastcr brought him to Jetavana back again. The Elder began to follow the ascetic life. The Master recoimted to Sariputta, the Captain of the Faith, how his younger brother had made him pledge him.self in the midst of the gods in the heaven of the Thirty-three about the nymphs. In the same manner, he told the story to Elder Mahamoggallana, to Elder Mahakassapa, to Elder Anui'uddha, to Elder Ananda, the Treasui'er of the Faith, eighty great disciples in all ; and then, one after the other, he told it to the other Brethren. The Captain of the Faith, Elder Sariputta, asked Elder Nanda, "Is it true, as I hear, friend, that you have the Buddha's pledged word that you shall win the nymphs of the gods in the heaven of the Thirty-three, by passing your life as an ascetic? Then," he went on, " is not your holy life all bound up with womankind and lust ? If you live chaste just for the sake of women, what is the difference between you and a labourer who works for hire ?" [94] This saying quenched all the fire in him and made him ashamed of himself. In the same way all the eighty chief disciples, and all the rest of the Brethren, made this worthy father ashamed. "I have been wrong," thought he ; in all shame and remorse, he screwed up his courage, and set to work to develope his spiritual insight. Soon he attained to sainthood. He came to the Master, and said, " Sir, I release the Blessed One from his promise." The Master said, " If you have attained sainthood, Nanda, I am thereby released from my promise."

When the Brethren heard of this, they began to talk it over in their Hall of Truth. " How docile yon Elder Nanda is, to be sure ! Why, friend, one word of advice awakened his sense of shame ; at once he began to live as an ascetic and now he is a Saint!" The Master came in, and asked w^hat they were talking about together. They told him. " Brethren," said he, " Nanda was just as docile in former days as he is now ;" and then he told them a story. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as an elephant-trainer's son. When he grew up, he was carefully taught all that pertains to the training of elephants. He was in the service of a king who was an enemy to the king of Benares. He trained this king's elephant of state to perfection. The king determined to capture Benares. Moimting upon his state elephant, he led a mighty host against Benares, and laid siege to it. Then he sent a letter to the king of the city : " Fight, or yield ! " The king chose to tight. Walls and gates, towers and battlements he manned with a great host, and defied the foe.

The hostile king armed his state elephant, and clad himself in armour, took a sharp goad in his hand, and drove his beast city-wards; "Now," said he, "I'll storm this city, and kill my enemy, and get his realms into my hands ! " But at sight of the defendei*s, who cast boiling mud, and stones from their catapults, and all kinds of missiles, the elephant was scared out of his wits and would not come near the place. Thereupon up came the trainer, crying, " Son, a hero like you is quite at home in the battlefield ! [95] in such a place it is disgraceful to turii tail ! " And to encourage his elephant, he uttered these two verses : " 0 Elephant, a hero thou, whose home is in the field : There stands the gate before thee now : why dost thou turn and yield 1 " Make liaste ! break through the iron bar, and beat the |)illars down ! Crash through the gatets, made fast for war, and enter in the town!" The Elephant listened ; one word of advice was enough to turn him. Winding his trunk about the shafts of the pillars, he tore them up like so many toadstools : he beat against the gateway, broke down the bars, and forcing his way through entered the city and won it for his king.

When the Master had finished this discourse, he identified the Birth : — " lu those days Nanda was the Elephant, Ananda was the king, and the trainer was I myself."

'^This sorry draught,^' etc. — This story the Master told whilst at Jetavana, about five hundred pei'sons who ate broken meat. At Savatthi, we learn, were five hundred persons who had left the stumblingblock of a worldly life to their sons and daughters, [96] and lived all together sitting under the Master's preaching. Of these, some were in the First Path, some in the Second, some in the Third: not a single one but had embraced salvation. They that invited the Master invited these also. But they had five hundred pages waiting upon them, to bring them toothbrushes, mouth-water, and garlands of flowers ; these lads used to eat their broken meat. After their meal, and a nap, they used to run down to the AciravatI, and on the river bank they would wrestle like very Mallians'-, shouting all the time. But the Hve hundred lay brethren were quiet, made very little noise, courted .solitude. 1 The introductory story is varied in Dhamiiuipada, Comm. p. 271. - The MalHaiis were a tribe of professional wrestlers. 66 The Jataka. Booh II. The Master happened to hear the pages shouting. "What is that noise, Ananda?" he asked. "The pages, who eat the broken meat," was the reply. The Master said : " Ananda, this is not the only time these pages have fed on broken meat, and made a great noise after it; they used to do the same in the olden days ; and then too these lay biethren were just as quiet as they are now." So saying, at his request, the ]\Iaster told a story of the past.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born as the son of one of his courtiers, and became the king's adviser in all things both temporal and spiritual. Word came to the king of a revolt on the frontier. He ordered five hundred chargers to be got ready, and an ai'my complete in its four parts'. With this he set out, and quelled the rising, after which he returned to Benares. When he came home, he gave order, " As the horses are tired, let them have some juicy food, some grape-juice to drink." The steeds took this delicious drink, then retired to their stables and stood quietly each in his stall. But there was a mass of leavings, with nearly all the goodness squeezed out of it. The keepers asked the king what to do with that. "Knead it up with water," was his command, " strain through a towel, and give it to the donkeys who carry the horses' provender." This wretched stuff the donkeys drank up. It maddened them, and they galloped about the palace yard braying loudly. From an open window the king saw the Bodhisatta, and called out to him. [97] "Look there! how mad these donkeys are from that sorry drink ! how they bray, how they caper ! But those fine thorobreds that drank the strong liquor, they make no noise ; they are perfectly quiet, and jump not at all. What is the meaning of this 1 " and he repeated the fir.st stanza : —

"This sorry draught, the goodness all strained out 2, Drives all these asses in a drunken rout : The thorobreds, that drank the potent juice. Stand silent, nor skip capering about." And the Bodhisatta explained the matter in the second stanza : — "The low-born churl, though he but taste and try. Is frolicsome and drunken by and by : He that is gentle keeps a steady brain Even if he drain most potent liqiior dry." When the king had listened to the Bodhisatta's answei', he had the donkeys driven out of his courtyard. Then, abiding by the Bodhisatta's ^ Elephants, horse, chariots, infantry. ^ DJiammapada, p. 275. advice, he gave alms and did good until he passed away to fai*e according to his deserts. When this discourse was ended, the Master identified the Birth as follows : — " At that time these pages were the five hundred ai^ses, these lay brethren were the five hundred thorobreds, Ananda was the king, and the wise courtier wji»s I myself."

[98] " Thanh to the (/room" e^c— This story the Master told while staying in Veluvana Park, about keeping bad company. The circumstances have been already recounted under the Mahilamukha Jataka'. Again, as before, the Master said : " In former days this Brother kept bad company just as he does now." Then he told an old story. Once upon a time, there was a king named Sama, the Black, reigning in Benares. In those days the Bodhisatta was one of a courtier's family, and grew up to be the king's temporal and spiritual adviser. Now the king had a state horse named Pandava, and one Giridanta was his trainer, a lame man. The horse used to watch him as he tramped on and on in front, holding the halter ; and knowing him to be his trainer, imitated him and limped too. Somebody told the king how the horse was limping. The king sent surgeons. They examined the horse, but found him perfectly sound ; and so accordingly made report. Then the king sent the Bodhisatta. " Go, friend," said he, "and find out all about it." He soon found out that the horse was lame because he went about with a lame trainer. So he told the king what it was. " It's a case of bad company," said he, and went on to repeat the first stanza : —

"Thanks to the groom, poor Pandava is in a parlous .state: No more displays his former ways, but needs must imitate." 68 The Jdtaka. Booh II. " Well, now, my friend," said the king, " what's to be done?" "Get a good groom," replied the Bodliisatta, " and the horse will be as good as ever." Then he repeated the second stanza : — [99] "Find but a fit and proper groom, on whom you can depend. To bridle him and exercise, the horse will quickly mend; His sorry plight will be set right; he imitates his friend." The king did so. The horse became as good as before. The king showed great honour to the Bodhisatta, being pleased that he knew even the ways of animals. The Master, when this discourse was ended, identified the Birth : — "Devadatta was Giridanta in those days; the Brother who keeps bad company was the horse; and the wise counsellor was I myself."

" Thick, muddy loater" etc. — This story the Master told while staying in Jetavana, and it was about a young brahmin. A young brahmin, as they say, belonging to Savatthi, had mastered the Three Vedas, and used to teach sacred verses to a number of young brahmins and kshatriyas. In time he settled down as a married man. His thoughts being now busy with wealth and ornaments, serving men and serving women, lands and substance, kine and buffaloes, sons and daughters, he became subject to passion, error, folly. This obscured his wits, so that he forgot how to repeat his formulse in due order, and every now and then the charms did not come clear in his mind. This man one day procured a quantity of flowers and sweet scents, and these he took to the Master in Jetavana Park. After his greeting, he sat down on one side. [100] The Master talked pleasantly to him. " Well, young Sir, you are a teacher of the sacred verses. Do you know them all by heart?" "Well, Sir, I used to know them all right, but since I married my mind has been darkened, and I don't know them any longer." "Ah, young Sir," the Master said, "just the same happened before ; at first your mind was clear, and you knew all your verses perfectly, but when your mind was obscured by passions and lusts, you could no longer clearly see them." Then at his request the Master told the following story.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in the family of a brahmin magnifico. When he grew up, he studied under a far-famed teacher of Takkasila, where he learnt all magic charms. After returning to Benares he taught these charms to a hirge number of bi-ahmin and kshatriya youths. Amongst these youths was one young brahmin who hud learnt the Three Vedas by heart; he became a master of ritual', and could repeat the whole of the sacred texts without stumbling in a single line. By and bye he married and settled down. Then household cares clouded his mind, and no longer could he repeat the sacred verses. One day his teacher paid him a visit. " Well, young Sir," he enquired, " do you know all your verses off by heart ? " " Since I have been the head of a household," was the reply, " my mind has been clouded, and I cannot repeat them." "My son," said his teacher, "when the mind is clouded, no matter how perfectly the scriptiu-es have been learnt, they will not stand out clear. But when the mind is serene there is no forgetting them." And thereupon he repeated the two verses following : —

"Thick, muddy water will not show Fish or shell or sand or gravel that may lie below 2; So with a clouded wit: Nor your nor other's good is seen in it. "Clear, quiet waters ever show All, be it fish or shell, that lies below; [101] So with unclouded wit : Both your and other's good shows clear in it." When the Master had finished this discourse, he declared the Truths, and identified the Birth : — at the conclusion of the Truths tlie young brahmin entered upon the Fruit of the First Path : — " In those days, this youth was the young brahmin, and I was his teacher."

'^Siveei ivas once the mangoes savour" etc. — This story the Master told wliil«t dwelling in Jetavana, on the subject of keeping bad company. The circumstances were the same as above. Again the Master said: "Brethren, bad 1 Or it may mean ' a pupil-teacher.' - There is an irregularity in this stanza, the Pali having an extra fine. I have reproduced this by making line 2 of an irregular length. ' Fausb^ll, Five Jatahas, pp. 1 and 20; Khys Davids, Buddhist Birth Stories, p. xvi. This tale belongs to the same group as Grimm uo. 36, The Wish i mi 'Table, the Gold- Ass, and the Cudgel in the Sack; no. .54, The Knapsack, the Hat and the Horn (to which see the bibliographical note in Hunt'i* edition). 70 The Jdtaka. Book II. company is evil and injurious ; why should one talk of the evil effects of bad company on human beings ? In days long gone by, even a vegetable, a mango ti-ee, whose sweet fruit was a dish fit for the gods, turned soiu- and bitter through the influence of a noisome and bitter nimb tree." Then he told a story. Once upon a time, when Brahmadatta was reigning in Benares, four brahmins, brothers, of the land of Kasi, left the world and became hermits ; they built themselves four huts in a row in the highlands of the Himalaya, and there they lived.

The eldest brother died, and was born as Sakka. Knowing who he had been, he used to visit the others every seven or eight days, and lend them a helping hand. One day, he visited the eldest of the anchorites, and after the usual greeting, took his seat to one side. [102] "Well, Sir, how can I serve you ? " he enquired . The hermit, who was suffering from jaundice, replied, " Fire is what I want." Sakka gave him a razor-axe. (A razoraxe is so called because it serves as razor or as axe according as you tit it into the handle.) "Why," said the hermit, "who is there to get me firewood with this ? " " If you want a fire, Sir," replied Sakka, " all you have to do is to strike your hand upon the axe, and say — ' Fetch wood and make a fii-e ! ' The axe will fetch the wood and make you the fire." After giving him this razor-axe he next visited the second brother, and asked him the same question — "How can I serve you, Sir?" Now there was an elephant track by his hut, and the creatures annoyed him. So he told Sakka that he was annoyed by elephants, and wanted them to be driven away. Sakka gave him a drum. " If you beat upon this side. Sir," he explained, "your enemies will run away; but if you strike the other, they will become your firm fi'iends, and will encompass you with an army in fourfold array." Then he handed him the drum.

Lastly he made a visit to the youngest, and asked as before how he could serve him. He too had jaundice, and what he said was — " Please give me some curds." Sakka gave him a milk-bowl, with these words : "Turn this over if you want anything, and a great river will pour out of it, and will flood the whole place, and it will be able even to win a kingdom for you." With these words he departed. After this the axe used to make tire for the eldest brother, the second used to beat upon one side of his drum and drive the elephants away, and the youngest had his curds to eat. About this time a wild boar, that lived in a ruined village, lit upon a gem possessed of magic power. Picking up the gem in his mouth, he rose in the air by its magic. From afar he could see an isle in mid-ocean, and there he z-esolved to live. So descending he chose a pleasant spot beneath a mango tree, [103] and there he made his abode. One day he fell asleep under the tree, with the jewel lying in front of him. Now a certain man from the Kasi country, who ha<l been turned out of doors hy his parents as a ne'er-do-well, had made his way to a seaport, where he embarked on shipboard as a sailors' drudges In mid-sea the ship was wrecked, and he floated upon a plank to this island.

As he wandered in search of fruit, he espied our bqar fast asleep. Quietly he crept up, seized the gem, and found himself by magic rising through the air ! He alighted on the mango tree, and ])ondered. " The magic of this gem," thought he, "has taught yon boar to be a sky-walker; that's how he got here, I suppose. Well ! I must kill him and make a meal of him first; and then I'll be off." So he snapt off a twig, dropping it upon the boar's head. The boar woke up, and seeing no gem, ran trembling up and down. The man up in the tree laughed. The boar looked up, and seeing him ran his head against the tree, and killed himself.

The man came down, lit a fire, cooked tlie boar and made a meal. Then he rose up in the sky, and set out on his journey. As he passed over the Himalaya, he saw the hermits' settlement. So he descended, and spent two or three days in the eldest brother's hut, entertaining and entertained, and he found out the virtue of the axe. He made up his mind to get it for himself. So he showed our hermit the virtue of his gem, and offered to exchange it for the axe. The hermit longed to be aVjle to pass through mid-air', and struck the bargain. The man took the axe, and departed ; but before he had gone very far, he struck upon it, and said — " Axe 1 smash that hermit's skull and bring the gem to me ! " Oflf flew the axe, clove the hermit's skull, and brought the gem back. Then the man hid the axe away, and paid a visit to the second brother. [104] With him the visitor stayed a few days, and soon discovered the power of his drum. Then he exchanged his gem for the drum, as before, and as before made the axe cleave the owner's skull. After this he went on to the youngest of the three hermits, found out the power of the milkbowl, gave his jewel in exchange for it, and as before sent his axe to cleave the man's skull. Thus he was now owner of jewel, axe, drum, anil milk -bowl, all four.

He now rose up and past through the air. Stopping hard by Benares, he wrote a letter which he sent by a messenger's hands, that the king must either fight him or yield. On receipt of this message the king sallied forth to " seize the scoundrel." But he beat on one side of his drum, and was promptly surrounded by an army in fourfold an-ay. When he saw that the king had deployed his forces, he then overturned the milk-bowl, and a great river poured forth ; multitudes were drowned ' This was one of the supernatural powers much coveted by Buddhists. 72 The Jataka. Book II. in the river of curds. Next he struck upou his axe. "Fetch me the king's head ! " cried he ; away went the axe, and came back and dropt the head at his feet. Not a man could raise hand against him. So encompassed by a mighty host, he entered the city, and caused himself to be anointed king under the title of king Dadhi-vahana, or Carried-on-the-Curds, and ruled righteously. One day, as the king was amusing himself by casting a net into the river, he caught a mango fruit, fit for the gods, which had floated down from Lake Kannamunda. When the net was hauled out, the mango was found, and shown to the king. It was a huge fruit, as big as a basin, round, and golden in colour. The king asked what the fruit was : Mango, said the foresters. He ate it, aiid had the stone planted in his park, and watered with milk-water.

The tree sprouted up, and in three years it bore fruit. Great was the worship paid to this tree ; milk- water was poured about it ; perfumed garlands with five sprays' were hung upon it; wreaths were festooned about it; a lamp was kept burning, and fed with scented oil; and all round it was a screen of cloth. The fruit was sweet, and had the colour of fine gold. King Dadhi-vahana, before sending presents of these mangoes to other kings, [105] used to prick with a thorn that place in the stone where the sprout would come from, for fear of their growing the like by planting it. When they ate the fruit, they used to plant the stone ; but they could not get it to take root. They enquired the reason, and learnt how the matter was. One king asked his gardener whether he could spoil the flavour of this fruit, and turn it bitter on the tree. Yes, the man said he could ; so his king gave him a thousand pieces and sent him on his errand. So soon as he had arrived in Benares, the man sent a message to the king that a gardener was come. The king admitted him to the presence. After the man had saluted him, the king asked, "You are a gardener?" " Yes, Sire," said the man, and began to sound his own praises. " Very well," said the king, "you may go and assist my park-keeper." So after that these used both to look after the royal grounds.

The new comer managed to make the park look more beautiful by forcing flowers and fruit out of their season. This pleased the king, 1 The meaning of (jandhapanca'nguUkam is uncertain. Perhaps a garland in which sprouts or twigs were arranged radiating like the fingers of a hand. See Morris in J.P.T.S., 1884, s.v. See vol. i. p. 71 for a different rendering; but there gandhena pancamjulikam datva seems rather to mean "making five-finger wreaths with scent." The spread hand is in many places a symbol used to avert the evil eye. In some villages of India it is marked on the house walls (North Ind. N. and Q., i. 42) ; it is carved on Phoenician tombstones (see those in the Bibliotheque Nationale in Paris) ; and I have seen it in all parts of Syria, on the houses of Jews, Christians, and Moslems. so that he dismissed the former keeper and gave the park into sole charge of the new one. No sooner had this man got the park into his own hands than he phinted nimbs and creepers about the choice mango tree. By and by the nimbs sprouted up. Above and below, root with root, and branch with branch, these were all entangled with the mango tree. Thus this tree, Avith its sweet fruit, grew bitter as the bittcr-loaved nimb by the company of this noxious and sour plant. As soon as the gardener knew that the fruit had gone bitter, he took to his heels.

King Dadhi-vahana went a- walking in his pleasaunce, and took a bite of the mango fruit. The juice in his mouth tasted like a nasty nimb ; swallow it he could not, so he coughed and spat it out. Now at that time the Bodhisatta was his temporal and spiritual counsellor. The king turned to him. " Wise Sir, this tree is as carefully cai-ed for as ever, and yet its fruit has gone bitter. What's the meaning of if?" and asking this question, he repeated the first stanza: — [106] "Sweet was once the mango's savour, sweet its scent, its colour gold: What has caused this bitter flavour/ for we tend it as of old." The Bodhisatta explained the reason in the second stanza : — "Round about the trunk entwining, branch with branch, and root with root. See the bitter creeper climbing; that is what has spoilt your fruit; And so you see bad company will make the better follow suit." On hearing this the Bodhisatta caused all the nimbs and creepers to be removed, and their roots pulled up ; the noxious soil wjis all taken away, and sweet earth put in its place ; and the tree was carefully fed with sweet water, milk-water, scented water. Then by absorbing all this sweetness its fruit grew sweet again. The king put his former gardener in charge of the park, and after his life was done passed away to fare according to his desei-ts.

After this discom-se was ended, the Master identified the Birth : — " In those days I was the wise counselloi-."

"Sit and siiiff," etc. — This story the Master told while staying at Jetavana, about an old Brother. Once, we are told, two of the cliicf disciples were sitting together, questioning and answering ; when u[) came an old Brother, and 74 The Jdtaka. Book II. made a third. [107] Taking a seat, he said, " I have a question too. Sirs, which I should hke to ask you : and if you have any difficulty, you may put it to me." The Elders were disgusted ; they rose up and left him. The congregation who listened to the discourse of the Elders, after the meeting broke up, came to the Master; he asked what brought them there untimely and they told him what had happened. He replied, " This is not the tirst time, Brethren, that Sariputta and ]\Ioggallana have been disgusted with this man, and left him without a word ; it was just the same in olden days." And he proceeded to tell a story of the past. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became a tree sprite that lived in a forest. Two young Geese flew down from Mount Cittakuta and perched upon this tree. They flew about in search of food, returned thither again, and after resting flew back to their mountain home. As time went on and on, the sprite struck up a friendship with them. Coming and going, they were great friends, and used to talk of religion to one another before they parted.

It happened one day as the birds sat on the treetop, talking with the Bodhisatta, that a Jackal, halting at the foot of the tree, addressed the young Geese in the words of the following stanza : — "Sit and sing upon the tree If in private you would be. Sit upon the groimd, and sing Verses to the beasts' own king ! " Filled with disgust, the young Geese took wing and flew back to Cittakuta. When they were gone, the Bodhisatta repeated the second stanza for the Jackal's benefit : — "Fairwing here to fairwing sings, God to god sweet converse brings; Pei'fect beauty', you must then Back into your hole again ! " [108] When the Master had ended this discourse, he identified the Birth : — " In those times the old man was the Jackal, Sariputta and Moggallana the two young Geese, and I myself was the tree-sprite." 1 Lit. 'lovely in four points,' i.e. as the schol. explains 'in form, in birth, in voice, in quality ' : said sarcastically.

"Lion's claws coul lion's paws " etc. — This is a'story ti)lil by the M;uster whilst at Jctavana, about Kokalika. They say that KokaUka one day hearing a number of wise Brethren preaching, desired to preach himself; all the rest is like the circmnstances given in a previous tale'. This time again the Master on hearing of it said, " Not this once only has Kokiilika been shown up for what he was worth by means of his own voice; the very same thing happenal before." And he told a story. Once on a time, when Brahmadatta was king of Benares, the Bodhisatta was a Lion in the Himalaya mountains, and he had a cub by a she-jackal who mated with him. The cub was just like his sire in toes, claws, mane, colour, figure — all these ; but in voice he was like his dam. One day, after a shower of rain, all the Lions were gambolling together and roaring ; the cub thouglit he would like to roar too, and yelped like a jackal. On hearing which all the Lions fell silent at once ! Another cub of the same sire, own brother of this one, heard the sound, and said, " Father, yon lion is like us in colour and everything except in voice. Who's he 1 " in asking which question he repeated the first stanza : —

" Lion's claws and lion's paws, Lion's feet to stand upon ; But the bellow of this fellow Soimds not like a lion's son !" [109] In answer the Bodhisatta said, " It's your brother, the Jackal's cub ; like me in form, but in voice like his dam." Then he gave a word of advice to the other cub — " My dear son, as long as you live here keep a quiet tongue in your head. If you give tongue again, they'll all find out that you are a Jackal." To drive the advice home he repeated the second "All will see what kind you be If you yelp as once before; So don't try it, but keep quiet: Yours is not a lion's roar." After this advice the creature never again so much as tried to roar. When the Master had finished this discourse, he identified the Birth :— " In those days Kokalika was the Jackal, Rahula was the brother cub, and the king of beasts was I myself." ' No. 172 ; compare no. 18'.). Kokalika is often alluded to in this way ; cp. no.s. 117, 481. There is a story in the Cullavogya i. 18. 3, turning on a similar point ; a hen has a chick by a crow, and when it would ciy cock-a-doodle-doo it caws, and vice versa (Viiiaya Texts, S. Ji. K., ii. p. 362).

Yi) The Jdtaka. Booh II.

SiH AC AMM A- J ATAK A '. " Nor lion nor tiger I see," etc.- This story, like the last, was about Kokalika, told by the Master in Jetavana. This time he wanted to intone. The Master on hearing of it told the following story. Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a farmer's family, and when he grew up he got a livelihood by tillage. At the same time there was a Merchant who used to go about hawking goods, which a donkey carried for him. Wherever he went, he used to take his bundle off" the ass, and throw a lionskin over him, [110] and then turn him loose in the rice and barley fields. When the watchmen saw this creature, they imagined him to be a lion, and so dui'st not come near him. One day this hawker stopped at a certain village, and while he was getting his own breakfast cooked, he turned the ass loose in a barley field with the lionskin on. The watchmen thought it was a lion, and durst not come near, but fled home and gave the alarm. All the villagers armed themselves, and hurried to the field, shouting and blowing on conchs and beating drums. The ass was frightened out of his wits, and gave a hee-haw ! Then the Bodhisatta, seeing that it was a donkey, repeated the first stanza : —

"Nor lion nor tiger I see. Not even a leopard is he : But a donkey — the wretched old hack ! With a lionskin over his back!" As soon as the villagers learnt that it was only an ass, they cudgelled him till they broke his bones, and then went off with the lionskin. When the Merchant appeared, and found that his ass had come to grief, he repeated the second stanza : — "The donkey, if he had been wise, ]\Iight long the green barley have eaten ; A lionskin was his disguise: — But he gave a hee-haw, and got beaten ! " 1 Fausbjill, Five Jutakast, pp. 14 and 39; Rhys Davids, Buddhist Birth Stories, p. V. This is Aesop's Ass in the Lion's Skin. As he was in the act of uttering these words, the ass expired. The Merchant left him, and went his way. After this discourse was ended, the Master identified the Birth : — " At tliat time Kokalika was the ass, and the wise farmer was I myself."

[Ill] ^^ Behold the fruit of sacrifice," eic— This story the Master told whilst staying in Jetavana, about a believing layman. This was a faithful, pious soul, an elect disciple. One evening, on his way to Jetavana, he came to the bank of the river AciravatI, when the ferrymen had pidled up their boat on the shore in order to attend service ; as no l:)oat could be seen at the landing-stage, and our friend's mind being full of delightful thoughts of the Buddha, he walked into the river^ His feet did not sink below the water. He got as far as mid-river walking as though he were on dry land ; but there he noticed the waves. Then his ecstasy subsided, and his feet began to sink. Again he stmng himself up to high ten.sion, and walked on over the water. So he arrived at Jetavana, greeted the Master, and took a seat on one side. The Master entered into conversation with him pleasantly. "I hope, good layman," said he, "you had no mishap on your way." " Oh, Sir," he replied, " on my way I was so absorbed in thoughts of the Buddha that I set foot upon the river ; Ijut I walked over it as though it had been dry ground !" "Ah, friend layman," said the Master, "you are not the only one who has kept safe by remembering the virtues of the Buddha. In oldeu days pious laymen have been shipwrecked in mid-ocean, and saved themselves by remembering the Buddha's virtues." Then, at the man's request, he told an old-world tale.

Once upon a time, in the days when Kassapa was Supreme Buddha, a disciple, who had entered on the Paths, took passage on board ship in company with a barber of some considerable property. The barber's wife had given him in charge of our friend, to look after him in better and in worse. A week later, the ship was wrecked in mid-ocean. These two persons 1 The resemblance to St Peter on the Sea of Galilee is striking. 78 TIk" Jdtaka. Book II. clinging to one plank were cast up on an island. There the barber killed some birds, and cooked them, offering a share of his meal to the lay brother. "No, thank you," said he, "I have had enough." He was thinking to himself, "In this place there is no help for us except the Three Jewels'," and so he pondered upon the blessings of the Three Jewels. As he pondered and pondered, a Serpent-king who had been born in that isle changed his own body to the shape of a great ship. The ship was filled with the seven kinds of precious things. [112] A Spirit of the Sea was the helmsman. The three masts were made of sapphire, the anchor^ of gold, the ropes of silver, and the planks were golden.

The Sea-spirit stood on board, crying — " Any passengers for India? " The lay brother said, "Yes, that's where we are bound for." "In with you then — on board with you ! " He went aboard, and wanted to call his friend the barber. "You may come," says the helmsman, "but not he." " "Why not 1 " " He is not a man of holy life, that's why," said the other; "I brought this ship for you, not for him." "Very well: — the gifts I have given, the vii-tues I have practised, the powers I have developed — I give him the fruit of all of them ! " "I thank you, master ! " said the barber. "Now," said the Sea-spirit, "I can take you aboard." So he conveyed them both oversea, and sailed upstream to Benares. There, by his power, he created a store of wealth for both of them, and bespoke them thus. " Keep company with the wise and good. If this barber had not been in company with this pious layman, he would have perished in the midst of the deep." Then he uttered these verses in praise of good company : —

" Behold the fruit of sacrifice, virtue, and piety : A serpent in ship-shape conveys the good man o'er the sea. "Make friendship only with the good, and keep good company; Friends with the good, this Barber could his home in safety see." [113] Thus did the Spirit of the Sea hold forth, poised in mid-air. Finally he went to his own abode, taking the Serpent-king along with him. The Master, after finishing this discourse, declared the Truths and identified the Birth : — at the conclusion of the Truths the pious layman entered on the Fruit of the Second Path : — "On that occasion the converted lay brother attained Nirvana ; Sariputta was the Serpent-king, and the Sea-spirit was I ni} self " ' The Three .Jewels are Buddha, the Law, the Order. For the seven precious things (or jewels), see Childers, p. 402 b. - lakdro or lahkuro. I do not know what the word means. Prof. Cowell suggests " anchor," the Mod, Persian for which is Jangar.

'^ Even a broken hoirstring" e^c. - Thits story the Master told while dwelling in Jetavana, about temptation arising from a former wife. The circumstances will be explained in the Eighth Book, in the Indriya-J.ataka'. Then the Master Siiid to this brother, "That is a woman who does you harm. In former times, too, she put you to the blush before the king and his whole court, and gave you good reason to leave your home." And he told an old-world tale. Once upon a time, when king Brahmadatta was reigning in Benares, the Bodhisatta was born of his chief queen. He came of age, and his father passed away ; and then he became king and ruled in righteousness. The Bodhisatta had a chaplain named Rnhaka, and this Ruhaka had an old brahmin woman to wife. The king gave the brahmin a horse accoutred witli all its trappings, and he mounted the horse and went to wait upon the king. As he rode along on the back of his richly caparisoned steed, the people on this side and that were loud in its praise : " See that fine horse ! " they cried ; " what a beauty ! "

When he came home again, he went into his mansion and told his wife. [114] " Goodwife," said he, "our horse is passing fine! Right and left the people are all speaking in praise of it." Now his wife was no better than she should be, and full of deceit ; so she made reply to him thus. " Ah, husband, you do not know wherein lies the beauty of this horse. It is all in his fine trappings. Now if you woiild make yourself fine like the horse, put his trappings on youi'self and go down into the street, prancing along horse-fashion". You will see the king, and he will praise you, and all the people will praise you." This fool of a brahmin listened to it all, but did not know what she purposed. So he believed her, and did as she had said. All that saw him laughed aloud : " There goes a fine professor ! " said they all. And the king cried shame on him. "Why, my Teacher," said he, "has your bile gone wrong 1 Are you crazy?" At this the brahmin thought that he must have behaved amiss, and he was ashamed. So he was wroth with his wife, and made haste home, saying to himself, "The woman has shamed me

- Compare Pancatantra iv. 6 (Benfey, ii. p. 307). 80 The Jdtcika. Book II. before the king and all his army : I will chastise her and turn her out of dooi's ! " But the crafty woman found out that he had come home in anger ; she stole a march on him, and departed by a side door, and made her way to the palace, wliere she stayed four or five days. When the king heard of it, he sent for his chaplain, and said to him, " My Teacher, all womankind are full of faults ; you ought to forgive this lady ; " and with intent to make him forgive he uttered the first stanza : — " Even a broken bowstring can be mended and made whole : Forgive your wife, and cherish not this anger in your soul." [115] Hearing this, Ruhaka uttered the second : — "While there is bark^ and workmen too 'Tis easy to buy bowstrings new. Another wife I will procure ; I've had enough of this one, sure." So saying, he sent her away, and took him another brahmin woman to wife. The Master, after finishing this discourse, declared the Truths and identified the Birth : — at the conclusion of the Truths the tempted Brother was established in the fniit of the First Path : — " On that occasion the former wife was the same, Ruhaka was the tempted brother, and I was the king of Benares."

"Even though women may he fair " etc. — This story will be given in the Mahaummagga- Jataka ^ ^ Reading nmdrmu, ' fresh (bark),' from the fibre of which bowstrings were sometimes made. 2 Cf. Thibetan Tales, xxi. pp. 291 — 5, " How a Woman Reqiuites Love." 3 No, 538 in Westergaard. "'Ti's I— no other," e^<?.— This story the :\Ia.ster told wliile (Iwelliiif,' at Jetavana about a backsHding brother. The cireuui.stances will he explained in the UmmadantI Birth'-. When tliis bi'other was a.sked by the Master whether he were really a backslider, lie replii'd that he was. "Who," said the Master, " has caused you to backslide ? " Ho replied that he had seen a, woman dressed up in finery, and ovei'come by passion he had backslidden. Then the Master said, " Brother, womankind are all ungrateful and treacherous ; wise men of old were even so stupid as to give tlie blood from their own right knee for them to drink, and made them presents all their life long, and yet did not win their hearts." And he told an old-world tale. [116] Once upon a time, when king Brahmadatta reigned over Benares, the Bodhisatta was born as his chief queen's son. On liis name-day, they called him Prince Paduma, the Lotus Prince. After him came six younger brothers. One after another these seven came of age and manned and settled down, living as the king's companions.

One day 'the king looked out into the palace courts, and as he looked he saw these men with a great following on their way to wait upon himself. He conceived the suspicion that they meant to slay him, and seize his kingdom. So he sent for them, and after this fashion bespake them. "My sons, you may not dwell in this town. So go elsewhere, and when I die you shall return and take the kingdom which belongs to our family." They agreed to their father's words ; and went home weeping and wailing. " It matters not where we go ! " they cried ; and taking their wives with them, they left the city, and journeyed along the road. By and bye they came to a wood, where they could get no food or drink. And being unable to bear the pangs of hunger, they determined to save their lives at the women's cost. They seized the youngest brother's wife, and slew her ; they cut up her body into thirteen parts, and ate it. But the Bodhisatta and his wife set aside one portion, and ate the other between them. Thus they did six days, and slew and ate six of the women ; and each day the Bodhisatta set one portion aside, so that he had six portions saved.

^ See Pancatantra iv. 5 (Benfey, ii. p. 305) ; Thibetan Talcs, no. xxi. " How a Woman requites Love." ■■' No. 527. 82 The Jataka. Booh II. On the seventh day the others would have taken the Bodhisatta's wife to kill her ; but instead he gave them the six portions which he had kept. " Eat these," said he ; " to-morrow I will manage." They all did eat the flesh ; and when the time came that they fell asleep, the Bodhisatta and his wife made off together. When they had gone a little space, the woman said, " Husband, I can go no further." So the Bodhisatta took her upon his shoulders, and at sunrise he came out of the wood. When the sun was risen, said she — " Husband, I am thirsty ! " " There is no water, dear wife ! " said he. But she begged him again and again, until he struck his right knee with his swoi'd, [117] and said, " Water there is none ; but sit you down and drink the blood here from my knee." And so she did. By and bye they came to the mighty Ganges. They drank, they bathed, they ate all manner of fruits, and rested in a pleasant spot. And there by a bend of the river they made a hermit's hut and took up their abode in it.

Now it happened that a robber in the regions of Upper Ganges had been guilty of high treason. His hands and feet, and his nose and ears had been cut off, and he was laid in a caiioe, and left to drift down the great river. To this place he floated, groaning aloud with pain. The Bodhisatta heard his piteous wailing. "While I live," said he, "no poor creature shall perish for me !" and to the river bank he went, and saved the man. He brought him to the hut, and with astringent lotions and ointments he tended his wounds. But his wife said to herself, " Hei"e is a nice lazy fellow he has fetched out of the Ganges, to look after !" and she went about spitting for disgust at the fellow. Now when the man's wounds were growing together, the Bodhisatta had him to dwell there in the hut along with his wife, and he brought fruits of all kinds from the forest to feed both him and the woman. And as they thus dwelt together, the woman fell in love with the fellow, and committed sin. Then she desired to kill the Bodhisatta, and said to him, " Husband, as I sat on your shoulder when I came out from the forest, I saw yon hill, and I vowed that if ever you and I should be saved, and come to no harm, I would make offering to the holy spirit of the hill. Now this spirit haunts me : and I desire to pay my offering ! "

" Very good," said the Bodhisatta, not knowing her guile. He prepared an offering, and delivering to her the vessel of offering, he climbed the hill-top. [118] Then his wife said to him, " Husband, not the hill-spirit, but you are my chief of gods ! Then in your honour first of all I will offer wild flowers, and walk reverently round you, keeping you on the right, and salute you : and after that I will make my offering to the mountain spirit." So saying, she placed him facing a precipice, and pretended that she was fain to salute him in reverent fashion. Thus getting Ijohind him, she smote him on the back, and hurled him down the precipice. Then she cried in her joy, " I have seen the back of my enemy!" and she came down from the mountain, and went into the presence of her paramour. Now the Bodhisatta tumbled down the cliff; but he stuck fast in a clump of leaves on the top of a tig tree where there were no thorns. Yet he could not get down the hill, so there he sat among the branches, eating the figs. It happened that a huge Iguana used to climb the hill from the foot of it, and would eat the fruit of this fig tree. That day he saw the Bodhisatta and took to flight. On the next day, he came and ate some fruit on one side of it. Again and again he came, till at last he struck up a friendship with the Bodhisatta.

" How did you get to this place 1 " he asked ; and the Bodhisatta told him how. "Well, don't be afraid," said the Iguana ; and taking him on his own back, he descended the hill and brought him out of the forest. There he set him u])on the high road, and showed him what way he should go, and himself returned to the forest. The other proceeded to a certain village, and dwelt there till he heard of his father's death. Upon this he made his way to Benares. There he inherited the kingdom which belonged to his family, and took the name of King Lotus ; the ten rules of righteousness for kings he did not transgress, and he ruled uprightly. He built six Halls of Bounty, one at each of the four gates, one in the midst of the city, and one l)efore the palace; and every day he distributed in gifts six hundred thousand pieces of mone3\ Now the wicked wife took her paramour upon her shoulders, and came forth out of the forest; and she went a-begging among the people, and collected rice and gruel to support him withal. [119] If she was asked what the man was to her, she would reply, " His mother was sister to my father, he is my cousin ' ; to him they gave me. Even if he were doomed to death I would take my own husband upon my shoulders, and care for him, and beg food for his living ! "

" What a devoted wife ! " said all the people. And thenceforward they gave her more food than ever. Some of them also offered advice, saying, "Do not live in this way. King Lotus is lord of Benares; he has set all India in a stir by his bounty. It will delight him to see you ; so delighted will he be, that he will give you rich gifts. Put your husband 1 The Sanskrit version says "his kinsfolk persecuted him," which gives a reason for the state he was seen in, 84 The Jdtaka. Book II. in this basket, and make your way to him." So saying, they persuaded her, and gave her a basket of osiers. The wicked woman placed her paramour in the basket, and taking it up she repaired to Benares, and lived on what she got at the Halls of Bounty. Now the Bodhisatta nsed to ride to an alms-hall upon the back of a splendid elephant richly dight ; and after giving alms to eight or ten people, he would set out again for home. Then the wicked woman placed her paramour in the basket, and taking it up, she stood where the king was used to pass. The king saw hei-. " Who is this ? " he asked. "A devoted wife," was the answer. He seiit for her, and recognised who she was. He caused the man to be put down from the basket, and asked her, "What is this man to you'?" — "He is the son of my father's sister, given me by my family, my own husband," she answered.

"Ah, what a devoted wife ! " cried they all : for they knew not the ins and outs of it ; and they pi-aised the wicked woman. " What — is the scoundrel your cousin 1 did your family give him to you*?" asked the king; "your husband, is he?" She did not recognise the king ; and " Yes, my lord ! " said she, as bold as you like. " And is this the king of Benares' son 1 Are you not the wife of prince Lotus, the daughter of such and such a king, your name so and so 1 Did not you drink the blood from my knee? Did you not fall in love with this rascal, and throw me down a precipice ? Ah, you thought that I was dead, and here you are with death written upon your own forehead — and here am I, alive!" [120] Then he turned to his courtiers. "Do you remember what I told you, when you questioned me? My six younger brothers slew their six wives and ate them ; but I kept my wife unhurt, and brought her to Ganges' bank, where I dwelt in a hermit's hut : I hauled a condemned criminal out of the river, and supported him ; this woman fell in love with him, and threw me down a precipice, but I saved my life by showing kindness. This is no other than the wicked woman who threw me off the crag : this, and no other, is the condemned wretch ! " And then he uttered the following verses :

" 'Tis I — no other, and this que/in is she ; The handless knave, no other, there you see ; Quoth she — 'This is the husband of my youth.' Women deserve to die ; they have no truth. "With a great club beat out the scoundrel's life Who lies in wait to steal his neighbour's wife. Then take the faithful harlot by and bye. And shear off nose and ears before she die." [121] But although the Bodhisatta could not swallow his anger, and ordained this punishment for them, he did not do accordingly; but he smothered his wrath, and had the basket fixed upon her head so fast that she could not take it off ; tlie villain he had placed in the same, and they were driven out of his kingdom. When the Master had ended this discourse,' he declared the Truths and identified the Birth : — at the conclusion of the Truths the backsliding Brother entered on the Fruit of the First Path : — " In those days certain elders were the six brothers, the young lady Ciuca was the wife, Devadatta was the criminal, Ananda was the Iguana, and King Lotus was I myself."

" xVo ffods are here" etc. — This story the ]\Iaster told during a stay in Veluvana, how Devadatta tried to kill him. Hearing that Devadatta went about to kill him, he said, " Brethren, this is not the only time that Devadatta has been trying to kill me ; he tried to do so before, and failed," Then he told them this story. Once upon a time Brahmadatta was reigning in Benares, when the Bodhisatta came to life as the son of a householder who lived in a village not far from the city. When he came to years, they fetched a young lady of family from Benares to many him. She was a fair and lovely maiden, beautiful as a nymph divine, graceful like a twining creeper, ravishing as a sylph. Her name was Sujata ; she was faithful, virtuous, and dutiful. She always did duly her devoir to her lord and his parents. This girl was very dear and precious to the Bodhisatta. [122] So they two dwelt together in joy, and unity, and oneness of mind. On a day Sujata said to her husband, "I have a wish to see my mother and father," " Very good, my wife," replied he ; " make ready food sufficient for the journey," He caused food of all sorts to be cooked, and })laced the provisions in a waggon ; since he drove the vehicle, he sat in front, and his wife behind. To Benares they went ; and there they unyoked the waggon, and washed, and ate. Then the Bodhisatta yoked the oxen

86 The Jataka. Book II. again, and sat in front ; and Sujata, who had changed her dress and adorned herself, sat behind. As the waggon entered the city, the king of Benares happened to be making a solemn circuit round the place mounted upon the back of a splendid elephant ; and he passed by that place. Sujata had come down out of the cart, and was walking behind on foot. The king saw her : her beauty so attracted his eye, that he became enamoured of her. He called one of his suite. "Go," said he, "and find out whether yon woman has a husband or no." The man did as he was bid, and came back to tell the king. " She has a husband, I am told," said he ; " do you see that man sitting in the cart yonder? He is her husband." The king could not smother his passion, and sin entered into his mind. " I will find some way of getting rid of this fellow," thought he, " and then I will take the wife myself." Calling to a man, he said, " Here, my good fellov/, take this jewelled crest^ and make as though you were passing down the street. As you go, drop it in the waggon of yonder man." So saying, he gave him a jewelled crest, and dismissed him. The man took it, and went ; as he passed the waggon, he dropped it in ; then he returned, and reported to the king that it was done.

" I have lost a jewelled crest ! " cried the king : the whole place was in an uproar. " Shut all the gates ! " the king gave order : " cut oif the outlets ! hunt the thief ! " The king's followers obeyed. The city was all confusion ! The other man, taking some others with him, went up to the Bodhisatta, crying — " Hullo ! stop your cart ! [123] the king has lost a jewelled crest; we must search your cart ! " And search it he did, till he found the jewel which he had put there himself. " Thief ! " cried he, seizing the Bodhisatta ; they beat him and kicked him ; then binding his arms behind him they dragged him before the king, crying out — " See the thief who stole your jewel ! " " Ofi" with his head ! " was the king's command. They scourged him with whips, and tormented him at every street corner, and cast him out of the city by the south gates. Now Sujata left the waggon, and stretching out her arms she ran after him, wailing as she went — "O my husband, it is I who brought you into this wof ul plight ! " The king's servants threw the Bodhisatta upon his back, with the intent to cut off his head. When she saw this, Sujata thought upon her own goodness and virtue, reflecting thus within herself; "I suppose there can be no spirit here strong enough to stay the hand of cruel and wicked men, who work mischief to the virtuous " ; and weeping and wailing she repeated the first stanza : —

" No gods are here : they must be far away ; — No gods, who over all the world hold sway : Now wild and violent men may work their will, For here is no one who could say them nay." As this virtuous woman thus lamented, the tlirone of Sakka', king of the Gods, grew hot as he sat upon it. [1 - 1] " Who is it that would make me fall from my godhead ? " thought Sakka. Then he was ware of wliat was befalling. "The king of Benares," he thought, "is doing a very cruel deed. He is making the virtuous Sujata miserable; now I must go thither!" So descending from the godworld, by his own power he dismounted the wick-ed king from the elephant on whose back he was riding, and laid him upon his back in the place of execution, but the Bodhisatta he caught up, and decked him with all kinds of ornaments, and made the kijig's dress come upon him, and set him on the back of the king's elephant. The servants lifted the axe and smote off a head — but it was the king's head ; and when it was off, they knew that it was the head of the king.

Sakka took upon him a visible body, and came before the Bodhisatta, and consecrated him to be king ; and caused the place of chief queen to be given to Sujata. And as the courtiers, the brahmins and householders, and the rest, saw Sakka, king of the gods, they i-ejoiced, saying, "The iinrigliteous king is slain ! nosv have we received from the hands of Sakka a king who is righteous ! " And Sakka stood poised in the air, and declared, " This your righteous king from this time forth shall rule in righteousness. If a king be unrighteous, God sends rain out of season, and in season he sends no rain : and fear of famine, fear of pestilence, fear of the sword — these three fears come upon men for him." Thus did he instruct them, and spake this second verse : — "For him no rain falls in the time of rain. But out of season pours and pom's amain. A king comes down from heaven upon the earth. Behold the reason why this man is slain." [125] Thus did Sakka admonish a great concourse of folk, and then he went straight to his divine abode. And the Bodhisatta reigned in righteousness, and then went to swell the hosts of heaven.

The Master, having ended this discourse, thus identified the Birth:— "At that time Devadatta was the wicked king ; Anuruddha was Sakka ; Sujata was Rahula's mother ; but the king by Sakka's gift wa.s I myself." Jlie Jataha. Booh II.

" A happy lake" etc. — This story the Master told while dwelling at Jetavana, about the king of Kosala. We are told that a certain courtier intrigued in the royal harem. The king inquired into the matter, and when he found it all out exactly he determined to tell the Master. So he came to Jetavana, and saluted the Master ; told him how a courtier had intrigued, and asked what he was to do. The Master asked him whether he found the courtier useful to him, and whether he loved his wife. " Yes," was the reply, " the man is very useful ; he is the mainstay of my com-t ; and I do love tlae woman." " Sire," replied the Master, " when servants are useful, and women are dear, there is no harming them. In olden days too kings listened to the words of the wise, and were indifferent to such things." And he told an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was bora into a courtiex"'s family. When he came of age, he became the king's counsellor in things temporal and spiritual. Now one of the king's court intrigued in the harem, and the king learnt all about it. "He is a most useful servant," thought he, "and the woman is dear to me. I cannot destroy these two. [126] I will put a question to some wise man of my court ; and if I must put up with it, put up with it I will ; if not, then I will not."

He sent for the Bodhisatta, and bade him be seated. "Wise sir," said he, "I have a question to ask you." " Ask it, O king ! I will make answer," replied the other. Then the king asked his question in the words of the first couplet : — "A happy lake lay sheltered at the foot of a lovely hill, But a jackal used it, knowing that a lion watched it still." "Surely," thought the Bodhisatta, "one of his courtiers must have intrigued in the harem " ; and he recited the second couplet : — " Out of the mighty river all creatures drink at will : If she is dear, have patience — the river's a river still." [127] Thus did the Great Being advise the king. And the king abode by this advice, and he forgave them both, bidding them go and sin no more. And from that time they ceased. And the king gave alms, and did good, till at his life's end he went to fill the hosts of heaven. And the king of Kosala also, after hearing this discourse, forgave both these people and remained indifferent. When the Master had ended this discourse, he idcntirtcd the Birth:— "At that time Auanda was the king, and I myself was tlie wise uovincillor."

" The)/ who will neglect^' etc. — This story the Master told while staying in Jetavana, about a Brother who had become a backslider. When the ]\Iaster asked him if it was really true that he was a backslider, the Brother replied that it was true. Being questioned for the reason, he replied that his passion had been aroused by seeing a finely dressed woman. Then the Master thus addressed him : "Brother, these women tempt men by their figure and voice, scents, perfumes, and touch, and by their wiles and dalliance ; thus they get men into their power ; and as soon as they perceive that this is done, they ruin them, character, wealth and all, by their evil ways. This gives them the name of she-goblins. In former days also a troop of she-goblins tempted a cai'avan of traders, and got power over them ; and afterwards, when they got sight of other men, they killed every one of the first, and then devoured them, crunching them in their teeth while the blood ran down over both cheeks." And then he told an old story. Once upon a time, there was in the island of Ceylon a goblin town called Sirisavatthu, peopled by she-goblins. When a ship is wrecked, these adorn and deck themselves, and taking rice and gruel, with trains of slaves, and their children on their hip, they come up to the merchants. [128] In order to make them imagine that theirs is a city of human beings, they make them see here and there men ploughing and tending kine, herds of cattle, dogs, and the like.

Then approaching the merchants they invite them to partake of the gruel, rice, and other food which they l)ring. The merchants, all unaware, eat of what is offered. When they have eaten and drunken, and are taking their rest, the goblins address them thus : " Where do you live ] where do you come from 1 whither are you going, and what errand brought you here?" "We were shipwrecked here," they reply. " Very good, noble sirs," the others make answer ; " 'tis three years ago since our own husbands went on board ship ; they

90 The Jataka. Book II. must have perished. You are merchants too ; we will be your wives." Thus they lead them astray by their women's wiles, and tricks, and dalliance, until they get them into the goblin city ; then, if they have any others already caught, tiiey bind these with magic chains, and cast them into the house of torment. And if they find no shipwrecked men in the place where they dwell, they scour the coast as far as the river Kalyani' on one side and the island of Nagadlpa on the other. This is their way. Now it happened once that five hundred shipwrecked traders were cast ashore near the city of these she-goblins. The goblins came up to them and enticed them, till they brought them to their city ; those whom they had caught before, they bound with magic chains and cast them into the house of torment. Then the chief goblin took the chief man, and the others took the rest, till five hundred had the five hundred traders; and they made the men their husbands. Then in the night time, when her man was asleep, the chief she-goblin rose up, and made her way to the house of death, slew some of the men and ate them. The others did the same. When the eldest goblin returned from eating men's flesh, her body was cold. The eldest merchant embraced her, and perceived that she was a goblin. [129] " All the five hundred of them must be goblins ! " he thought to himself : " we must make our escape ! "

So in the early morning, when he went to wash his face, he bespake the other merchants in these words. "These are goblins, and not human beings ! As soon as other shipwrecked men can be found, they will make them their husbands, and will eat us ; come — let us escape ! " Two hundred and fifty of them replied, " We cannot leave them : go ye, if ye will, but we will not flee away." Then the chief trader with two hundred and fifty, who were ready to obey him, fled away in fear of the goblins. Now at that time, the Bodhisatta had come into the world as a flying horse ^, white all over, and beaked like a crow, with hair like mufija grass^, possessed of supernatural power, able to fly through the air. From Himalaya he flew through the air until he came to Ceylon. There he passed over the ponds and tanks of Ceylon, and ate the paddy that grew wild there. As he passed on thus, he thrice uttered human speech filled with mercy, saying — "Who wants to go home? who wants to go home?" The traders heard his saying, and cried — " We are going home, master ! " joining their hands, and raising them respectfully to their foreheads. " Then climb up on my back," said the Bodhisatta. Thereat some of

1 The modern Kaelani-gaiiga (Journ. of the Pali Text Soc, 1888, p. 20). ■■^ On one side of a pillar in a Buddhist railing at Mathura, is a flying horse with people clinging to it, perhaps intended for this scene (Anderson, Catalogue of the Indian Museum, i. p. 189). them climbed up, some laid hold of his tail, and some remained standing, with a respectful salute. Then the Bodhisatta took up even those who stood still saluting him, and conveyed all of them, even two hundred and fifty, to their own country, and set down each in his own i>lacc ; then he went back to his place of dwelling. And the she-goblins, when other men came to that place, slew those two hundred and fifty who were left, and devoured them. The Master now said, addressing the Brethren : " iirctln-cn, even as these traders perished by falling into the hands of sho-goblins, but the others by obeying the behest of the wonderful horse each returned safe home again ; so, even so, they who neglect the advice of the Buddhas, both Brethren and Sisters, lay Brethren and lay Sisters, [130] come to great misery in the four iiells, places where they are punished luider the five fetters, and so forth. But those who abide by such advice come to the three kinds of fortmiate birth, the six heavens of sense, the twenty worlds of Brahma, and reaching the state of imperishable Nirvana they attain great blessedness." Then, becoming perfectly enlightened, he recited the following verses : —

"They who will neglect the Buddha when he tells them what to do. As the goblins ate the merchants, likewise they shall perish too. " They who hearken to the Buddha when he tells them what to do. As the bird-horse saved the merchants, they shall win salvation too." When the Master had ended this discom-se, he declared the Truths and identified the Birth : — at the conclusion of the Truths the backsliding Brother entered on the Fruit of the First Path, and many others entered on the Fruit of the First, Second, Third or Fourth : — " The Buddha's followers were the two hundred and fifty who followed the advice of the horse, and I was the horse myself"