{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_66870/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_66870","id":"gutenberg_66870","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/66870","summary":null,"tags":["Buddhists -- China -- Tibet Autonomous Region -- Folklore","Category: Mythology, Legends & Folklore","Folklore -- China -- Tibet Autonomous Region","Tales -- China -- Tibet Autonomous Region"],"text":"TIBETAN TALES\n                      Derived from Indian Sources.\n\n\n                   TRANSLATED FROM THE TIBETAN OF THE\n                                KAH-GYUR\n                                   BY\n                         F. ANTON VON SCHIEFNER\n\n                   DONE INTO ENGLISH FROM THE GERMAN,\n                         WITH AN INTRODUCTION,\n                                   BY\n                         W. R. S. RALSTON, M.A.\n\n\n                                LONDON:\n                 KEGAN PAUL, TRENCH, TR\u00dcBNER & CO. LTD\n                    DRYDEN HOUSE, GERRARD STREET, W.\n\n                                 1906.\n\n\n\n\n\n\n\n\nCONTENTS.\n\n\n    CHAP.                                                  PAGE\n\n    I.          King M\u0101ndh\u0101tar                                1\n    II.         Ku\u015ba J\u0101taka                                  21\n    III.        \u0100dar\u015bamukha                                  29\n    IV.         The Clever Thief                             37\n    V.          Sudhana Avad\u0101na                              44\n    VI.         Prince J\u012bvaka                                75\n    VII.        Vi\u015b\u0101kh\u0101                                     110\n    VIII.       Mahaushadha and Vi\u015b\u0101kh\u0101                     128\n    IX.         Mah\u0101k\u0101\u015byapa and Bhadr\u0101                      186\n    X.          Utpalavar\u1e47\u0101                                 206\n    XI.         K\u1e5bi\u015b\u0101 Gautam\u012b                               216\n    XII.        Su\u015bro\u1e47\u012b                                     227\n    XIII.       The Overreached Actor                       236\n    XIV.        The Dumb Cripple                            247\n    XV.         \u1e5ashya\u015bringa                                 253\n    XVI.        Vi\u015bva\u1e47tara                                  257\n    XVII.       The Fulfilled Prophecy                      273\n    XVIII.      The Two Brothers                            279\n    XIX.        The Punishment of Avarice                   286\n    XX.         The Magician\u2019s Pupil                        288\n    XXI.        How a Woman repays Love                     291\n    XXII.       The Flight of the Beasts                    296\n    XXIII.      The Five Lovers                             299\n    XXIV.       The Virtuous Animals                        302\n    XXV.        The Ichneumon, the Mouse, and the Snake     308\n    XXVI.       The Grateful Animals                        309\n    XXVII.      The Ungrateful Lion                         311\n    XXVIII.     The Tricked Elephant                        313\n    XXIX.       The Wolf and the Sheep                      314\n    XXX.        The Oxen as Witnesses                       315\n    XXXI.       The Obstinate and Willing Oxen              321\n    XXXII.      The Ass as a Singer                         323\n    XXXIII.     The Jackal as Calumniator                   325\n    XXXIV.      The Two Otters and the Jackal               332\n    XXXV.       The Jackal saves the Lion                   335\n    XXXVI.      The Blue Jackal                             336\n    XXXVII.     The Jackal hanged by the Ox                 339\n    XXXVIII.    The Jackal in the Elephant\u2019s Traces         341\n    XXXIX.      The Guilty Dogs                             342\n    XL.         The Hypocritical Cat                        344\n    XLI.        The Gazelle and the Hunter                  346\n    XLII.       The Monkeys saved from Death                348\n    XLIII.      Incredulity Punished                        350\n    XLIV.       The Wise and Foolish Monkey Chiefs          352\n    XLV.        The Monkeys and the Moon                    353\n    XLVI.       The Peacock as Bridegroom                   354\n    XLVII.      The Crow with the Golden Cap                355\n    XLVIII.     The Revengeful Crow                         356\n    XLIX.       The United Pheasants                        358\n    L.          Artist Anecdotes                            360\n\n\n\n\n\n\n\n\nINTRODUCTION.\n\n\nIn an Appendix to his \u201cBuddhism in Tibet,\u201d Dr. Emil Schlagintweit has\ngiven \u201cAn alphabetical list of the books and memoirs connected with\nBuddhism.\u201d Although not completely exhaustive, it occupies thirty-five\npages, and contains references to more than a hundred separate works,\nand a much larger number of essays and other literary articles. Of\nthose books and articles, the titles of about sixty allude to Tibet. To\nthem may be referred readers who wish for detailed information about\nthat country, its literature, and its religion.  All that it is\nproposed to do here is to say a few words about the Tibetan work from\nwhich have been extracted the tales contained in the present volume; to\ngive a short account of the enthusiastic Hungarian scholar, Csoma\nK\u00f6r\u00f6si, who had so much to do with making that work known to Europe;\nand to call attention to any features which the stories now before us\nmay have in common with European folk-tales. To do more, without merely\nrepeating what has been already said, would require a rare amount of\nspecial knowledge; and it may safely be asserted that remarks about\nBuddhism, made by writers who do not possess such knowledge, are seldom\nof signal value.\n\nThe tales contained in the sacred books of Tibet, it may be as well to\nremark at the outset, appear to have little that is specially Tibetan\nabout them except their language. Stories possessing characteristic\nfeatures and suffused with local colour may possibly live in the\nmemories of the natives of that region of lofty and bleak table-lands,\nwith which so few Europeans have had an opportunity of becoming\nfamiliar. But the legends and fables which the late Professor Schiefner\nhas translated from the Kah-gyur are merely Tibetan versions of\nSanskrit writings. No mention is made in them of those peculiarities of\nTibetan Buddhism which have most struck the fancy of foreign observers.\nThey never allude to the rosary of 108 beads which every Tibetan\ncarries, \u201cthat he may keep a reckoning of his good words, which supply\nto him the place of good deeds;\u201d the praying wheels, \u201cthose curious\nmachines which, filled with prayers, or charms, or passages from holy\nbooks, stand in the towns in every open place, are placed beside the\nfootpaths and the roads, revolve in every stream, and even (by the help\nof sails like those of windmills) are turned by every breeze which\nblows o\u2019er the thrice-sacred valleys of Tibet;\u201d the \u201cTrees of the Law,\u201d\nthe lofty flagstaffs from which flutter banners emblazoned with the\nsacred words, \u201cAh! the jewel is in the lotus,\u201d the turning of which\ntowards heaven by the wind counts as the utterance of a prayer capable\nof bringing down blessings upon the whole country-side; or of that\nLamaism which \u201cbears outwardly, at least, a strong resemblance to\nRomanism, in spite of the essential difference of its teachings and of\nits mode of thought.\u201d [1] There is, therefore, no present need to dwell\nat length upon the land into which the legends and doctrines were\ntransplanted which had previously flourished on Indian soil, or the\npeople by whom they have been religiously preserved, but whose actions\nand thoughts they do not by any means fully represent. \u201cAt the present\nday,\u201d says Mr. Rhys Davids, \u201cthe Buddhism of Nep\u0101l and Tibet differs\nfrom the Buddhism of Ceylon as much as the Christianity of Rome or of\nMoscow differs from that of Scotland or Wales. But,\u201d he proceeds to\nsay, \u201cthe history of Buddhism from its commencement to its close is an\nepitome of the religious history of mankind. And we have not solved the\nproblem of Buddhism when we have understood the faith of the early\nBuddhists. It is in this respect that the study of later Buddhism in\nCeylon, Burma, and Siam, in Nep\u0101l and in Tibet, in China, Mongolia, and\nJapan, is only second in importance to the study of early Buddhism.\u201d\n[2]\n\n\n\nWith regard to the introduction of Buddhism into Tibet, Emil\nSchlagintweit [3] remarks that \u201cthe early history is involved in\ndarkness and myth.\u201d Sanang Setsen, in his \u201cHistory of the East\nMongols,\u201d [4] says that during the reign of King Hlatotori, who came to\nthe throne in 367 A.D., four objects descended from heaven one day and\nlighted upon the golden terrace of his palace, \u201cnamely, the image of\ntwo hands in the position of prayer, a golden pyramid-temple an ell\nhigh, a small coffer with a gem marked with the six fundamental\nsyllables (Om-ma-ni-pad-m\u00e8-h\u00fbm), and the manual called Szamadok.\u201d [5]\nAs the king did not understand the nature of the holy objects, he\nordered them to be locked up in his treasury. While they lay there,\n\u201cmisfortune came upon the king. If children were born, they came into\nthe world blind; fruits and grain came to nothing; cattle plague,\nfamine, and pestilence prevailed; and of unavoidable misery was there\nmuch.\u201d But after forty years had passed, there came five strangers to\nthe king and said, \u201cGreat king, how couldst thou let these objects, so\nmystic and powerful, be cast into the treasury?\u201d Having thus spoken,\nthey suddenly disappeared. Therefore the king ordered the holy objects\nto be brought forth from the treasury, and to be attached to the points\nof standards, and treated with the utmost respect and reverence. After\nthat all went well: the king became prosperous and long-lived, children\nwere born beautiful, famine and pestilence came to an end, and in their\nplace appeared happiness and welfare. With the date of this event\nSanang Setsen connects the introduction of Buddhism into Tibet; but\naccording to Tibetan historians, says Schlagintweit, \u201cthe earliest\nperiod of the propagation of Buddhism, which reached down till the end\nof the tenth century A.D., begins with King Srongtsan Gampo, who was\nborn in the year 617 A.D., and died 698.\u201d This king is said to have\nsent a mission to India in the year 632 A.D., the result of which was\nthe invention of a Tibetan alphabet, based upon Devan\u0101gari characters,\nand the translation into Tibetan of Indian sacred books. In his\nintroduction of Buddhism into his kingdom he is said to have been \u201cmost\nenergetically supported by his two wives, one of whom was a Nepalese,\nthe other a Chinese princess. Both of them, who throughout their\nlifetime proved most faithful votaries to the faith of Buddha, are\nworshipped either under the general name of Dolma (in Sanskrit T\u0101r\u0101),\nor under the respective names of Dolkar and Doljang.\u201d After making\nconsiderable progress during the reign of this monarch, the new\nreligion lost ground under his immediate successors. \u201cBut under one of\nthem, Thisrong de tsan, ... Buddhism began to revive, owing to the\nuseful regulations proclaimed by this king. He it was who successfully\ncrushed an attempt made by the chiefs during his minority to suppress\nthe new creed, and it is principally due to him that the Buddhist faith\nbecame henceforth permanently established.\u201d\n\nTowards the end of the ninth century, continues Schlagintweit, Buddhism\nwas strongly opposed by a ruler who \u201ccommanded all temples and\nmonasteries to be demolished, the images to be destroyed, and the\nsacred books to be burnt;\u201d and his son and successor is also said to\nhave died \u201cwithout religion;\u201d but his grandson was favourably inclined\ntowards Buddhism, and rebuilt eight temples. \u201cWith this period we have\nto connect \u2018the second propagation of Buddhism;\u2019 it received,\nespecially from the year 971 A.D., a powerful impetus from the joint\nendeavours of the returned Tibetan priests (who had fled the country\nunder the preceding kings), and of the learned Indian priest Pandita\nAtisha and his pupil Brom-ston. Shortly before Atisha came to Tibet,\n1041 A.D., the K\u0101la Chakra doctrine, or Tantrika mysticism, was\nintroduced into Tibet, and in the twelfth and thirteenth centuries many\nIndian refugees settled in the country, who greatly assisted the\nTibetans in the translation of Sanskrit books.\u201d It is probably from\nthis period that the Kah-gyur dates.\n\nIn the fourteenth century arose the reformer Tsonkhapa, who \u201cimposed\nupon himself the difficult task of uniting and reconciling the\ndialectical and mystical schools which Tibetan Buddhism had brought\nforth, and also of eradicating the abuses gradually introduced by the\npriests.\u201d Tradition asserts that he \u201chad some intercourse with a\nstranger from the West, who was remarkable for a long nose. Huc\nbelieves this stranger to have been a European missionary, and connects\nthe resemblance of the religious service in Tibet to the Roman Catholic\nritual with the information which Tsonkhapa might have received from\nthis Roman Catholic priest. We are not yet able to decide the question\nas to how far Buddhism may have borrowed from Christianity; but the\nrites of the Buddhists enumerated by the French missionary can for the\nmost part either be traced back to institutions peculiar to Buddhism,\nor they have sprung up in periods posterior to Tsonkhapa.\u201d [6]\n\nMr. Rhys Davids has remarked that, \u201cAs in India, after the expulsion of\nBuddhism, the degrading worship of \u015aiva and his dusky bride had been\nincorporated into Brahmanism from the wild and savage devil-worship of\nthe dark non-Aryan tribes, so as pure Buddhism died away in the North,\nthe Tantra system, a mixture of magic and witchcraft and \u015aiva-worship,\nwas incorporated into the corrupted Buddhism.\u201d [7] Of this change for\nthe worse, evidence about which there can be no mistake is supplied by\nthe Tibetan sacred books. Dr. Malan, who has made himself acquainted\nwith the contents of some of their volumes in the original, says, [8]\n\u201cThere are passages of great beauty and great good sense, the most\nabstruse metaphysics, and the most absurd and incredible stories; yet\nnot worse than those told in the Talmud, which equal or even surpass\nthem in absurdity.\u201d\n\n\n\nOn New Year\u2019s day 1820, a traveller started from Bucharest on an\nadventurous journey towards the East. His name was Alexander Csoma\nK\u00f6r\u00f6si (or de K\u00f6r\u00f6s), [9] and he was one of the sons of a Szekler\nmilitary family of Eger-patak, in the Transylvanian circle of Hungary.\nIn 1799, when he seems to have been about nine years old, [10] he was\nsent to the Protestant College at Nagy-Enyed, where he studied for many\nyears with the idea of taking orders. In 1815 he was sent to Germany,\nand there he studied for three years, chiefly at the University of\nG\u00f6ttingen, where he attended the lectures of the celebrated Orientalist\nJohann Gottfried Eichhorn. After his return from Germany, he spent the\ngreater part of the year 1819 in studying various Slavonic dialects,\nfirst at Temesvar in Lower Hungary, then at Agram in Croatia. But he\nsoon resolved to apply himself to less-known tongues.\n\n\u201cAmong other liberal pursuits,\u201d he wrote in 1825, [11] \u201cmy favourite\nstudies were philology, geography, and history. Although my\necclesiastical studies had prepared me for an honourable employment in\nmy native country, yet my inclination for the studies above-mentioned\ninduced me to seek a wider field for their future cultivation. As my\nparents were dead, and my only brother did not want my assistance, I\nresolved to leave my native country and to come towards the East, and,\nby some means or other procuring subsistence, to devote my whole life\nto researches which may be afterwards useful in general to the learned\nworld of Europe, and in particular may illustrate some obscure facts in\nancient history.\u201d Having no hope, he says, of obtaining \u201can imperial\npassport\u201d for his journey, he procured \u201ca printed Hungarian passport at\nNagy-Enyed, to come on some pretended business to Bucharest,\u201d intending\nto study Turkish there and then to go on to Constantinople. But he\ncould obtain neither instruction in Turkish nor the means of going\ndirect to Constantinople. So he set forth from Bucharest on the 1st of\nJanuary 1820, and travelled with some Bulgarian companions to\nPhilippopolis. Tidings of plague forced him to turn aside to the coast\nof the Archipelago, whence he sailed in a Greek ship to Alexandria.\nDriven from that city by the plague, he made his way by sea to the\ncoast of Syria, and thence on foot to Aleppo. From that city he\nproceeded to Bagdad, which he reached in July, travelling part of the\nway on foot, \u201cwith different caravans from various places, in an\nAsiatic dress,\u201d and the rest \u201cby water on a raft.\u201d In September he left\nBagdad, travelling in European costume on horseback with a caravan, and\nin the middle of next month he arrived at Teheran. In the capital of\nPersia he spent four months. In March 1821 he again started with a\ncaravan, travelling as an Armenian, and, after a stay of six months in\nKhoras\u00e1n, arrived in the middle of November at Bokhara. There he\nintended to pass the winter; but at the end of five days, \u201caffrighted\nby frequent exaggerated reports of the approach of a numerous Russian\narmy,\u201d he travelled with a caravan to Kabul, where he arrived early in\nJanuary 1822. At the end of a fortnight he again set out with a\ncaravan. Making acquaintance on the way with Runjeet Sing\u2019s French\nofficers, Generals Allard and Ventura, he accompanied them to Lahore.\nBy their aid he obtained permission to enter Kashmir, with the\nintention of proceeding to Yarkand; but finding that the road was \u201cvery\ndifficult, expensive, and dangerous for a Christian,\u201d he set out from\nLeh in Ladak, the farthest point he reached, to return to Lahore. On\nhis way back, near the Kashmir frontier, he met Mr. Moorcroft and\nreturned with him to Leh. There Mr. Moorcroft lent him the \u201cAlphabetum\nTibetanum,\u201d the ponderous work published at Rome in 1762, compiled by\nFather Antonio Agostino Giorgi out of the materials sent from Tibet by\nthe Capuchin Friars. Its perusal induced him to stay for some time at\nLeh in order to study Tibetan, profiting by \u201cthe conversation and\ninstruction of an intelligent person, who was well acquainted with the\nTibetan and Persian languages.\u201d During the winter, which he spent at\nKashmir, he became so interested in Tibetan that he determined to\ndevote himself to its study, so as to be able to \u201cpenetrate into those\nnumerous and highly interesting volumes which are to be found in every\nlarge monastery.\u201d He communicated his ideas to Mr. Moorcroft, who fully\napproved of his plan, and provided him with money and official\nrecommendations. Starting afresh from Kashmir in May 1823, he reached\nLeh in the beginning of June. From that city, he says, \u201ctravelling in a\nsouth-westerly direction, I arrived on the ninth day at Yangla, and\nfrom the 20th of June 1823 to the 22d of October 1824 I sojourned in\nZansk\u00e1r (the most south-western province of Lad\u00e1kh), where I applied\nmyself to the Tibetan literature, assisted by the L\u00e1m\u00e1.\u201d\n\nWith the approach of winter he left Zansk\u00e1r, and towards the end of\nNovember 1824 arrived at Sabath\u00fa. In the letter which he wrote during\nhis stay there, in January 1825, he says, \u201cAt my first entrance to the\nBritish Indian territory, I was fully persuaded I should be received as\na friend by the Government.\u201d Nor was he disappointed. As at Bagdad and\nTeheran, so in India was the Hungarian pilgrim welcomed and assisted by\nthe British authorities. In 1826 he seems (says Dr. Archibald Campbell\n[12]) to have paid a second visit to Western Tibet, and to have\ncontinued \u201cto study in the monasteries of that country, living in the\npoorest possible manner,\u201d till 1831. In the autumn of that year Dr.\nCampbell met him at Simla, \u201cdressed in a coarse blue cloth loose gown,\nextending to his heels, and a small cloth cap of the same material. He\nwore a grizzly beard, shunned the society of Europeans, and passed his\nwhole time in study.\u201d It is much to be regretted that he has left no\nrecord of his residence in the monasteries in which he passed so long a\ntime, in one of which, \u201cwith the thermometer below zero for more than\nfour months, he was precluded by the severity of the weather from\nstirring out of a room nine feet square. Yet in this situation he read\nfrom morning till evening without a fire, the ground forming his bed,\nand the walls of the building his protection against the rigours of the\nclimate, and still he collected and arranged forty thousand words in\nthe language of Tibet, and nearly completed his Dictionary and\nGrammar.\u201d [13] Day after day, says M. Pavie, [14] he would sit in a\nwretched hut at the door of a monastery, reading aloud Buddhistic works\nwith a Lama by his side. When a page was finished, the two readers\nwould nudge each other\u2019s elbows. The question was which of them was to\nturn over the leaf, thereby exposing his hand for the moment,\nunprotected by the long-furred sleeve, to the risk of being\nfrost-bitten.\n\nIn May 1832 he went to Calcutta, where he met with great kindness from\nmany scholars, especially Professor H. H. Wilson and Mr. James Prinsep,\nand, after a time, he was appointed assistant-librarian to the Asiatic\nSociety of Bengal. At Calcutta he spent many years, and there his two\nprincipal works, the \u201cEssay Towards a Dictionary, Tibetan and English,\u201d\n[15] and the \u201cGrammar of the Tibetan Language,\u201d were brought out at the\nexpense of Government in 1834. \u201cIn the beginning of 1836,\u201d says Dr.\nCampbell, \u201chis anxiety to visit Lassa induced him to leave Calcutta for\nTitalya, in the hope of accomplishing his design through Bootan, Sikim,\nor Nipal.\u201d Of his life in Titalya, where he seems to have spent more\nthan a year, some account is given by Colonel G. W. A. Lloyd, who says,\n\u201cHe would not remain in my house, as he thought his eating and living\nwith me would cause him to be deprived of the familiarity and society\nof the natives, with whom it was his wish to be colloquially intimate,\nand I therefore got him a common native hut, and made it as comfortable\nas I could for him, but still he seemed to me to be miserably off. I\nalso got him a servant, to whom he paid three or four rupees a month,\nand his living did not cost him more than four more.\u201d\n\nTowards the end of 1837 [16] he returned to Calcutta. I have been\nfavoured by a very accomplished linguist, the Rev. S. C. Malan, D.D.,\nRector of Broadwindsor, Dorset, who was at one time secretary to the\nAsiatic Society of Bengal, with an account of his acquaintance with\nCsoma K\u00f6r\u00f6si during the Hungarian scholar\u2019s second residence at\nCalcutta. Dr. Malan writes as follows:\u2014\n\n\u201cAs regards Csoma de K\u00f6r\u00f6s, I never think of him without interest and\ngratitude. I had heard of him, and seen his Tibetan Grammar and\nDictionary before leaving England. And one thing that used to make me\nthink a five months\u2019 voyage interminable was my longing to become\nacquainted with one who had prepared the way for the acquisition of a\nlanguage of Asia, thought until then almost mythical. For neither\nFather Georgi\u2019s nor Abel R\u00e9musat\u2019s treatises went very far to clear the\nmystery.\n\n\u201cOne of my early visits, then, was to the Asiatic Society\u2019s house [in\nCalcutta], where Csoma lived as under-librarian. [17] I found him a man\nof middle stature, of somewhat strange expression and features, much\nweather-beaten from his travels, but kind, amiable, and willing to\nimpart all he knew. He was, however, very shy, and extremely\ndisinterested. Although I had to cross the river to come to him, I\nrequested him at once to give me one lesson a week in Tibetan, and he\nagreed to do so most readily. But I could not make him consent to take\nany money. He told me to come as often as I liked, on the condition\nthat his teaching was to be free, for the pleasure and love of it. Of\ncourse this prevented me from visiting him as frequently as I should\notherwise have done, yet I went to him for a lesson as often as I dared\nto do so. Although I frequently asked him to come and stay in my house\nfor change of air, I never could prevail upon him to come, owing to his\nshyness and retiring habits. But as I happened to be the only person\nwho was troubling himself about Tibetan, he and I became very good\nfriends during the whole of my (alas! too short) stay in India. And\nwhen we parted he gave me the whole of his Tibetan books, some thirty\nvolumes. I value such relics highly, and still use the same volume,\ncontaining his Grammar and Dictionary, which I used to turn over with\nhim.\u201d\n\nSpeaking of Csoma K\u00f6r\u00f6si\u2019s literary life at Calcutta, M. Pavie says, in\nthe article which has already been cited, \u201cThese labours occupied his\ntime for the space of nine years. He had turned his study into a sort\nof cell, from which he scarcely ever emerged, except to walk up and\ndown the long neighbouring galleries. It was there that, during our\nstay in Bengal, we very frequently saw him, absorbed in a dreamy\nmeditation, smiling at his own thoughts, as silent as the Brahmans who\nwere copying Sanskrit texts. He had forgotten Europe to live amid the\nclouds of ancient Asia.\u201d\n\nEarly in 1842 Csoma K\u00f6r\u00f6si left Calcutta, with the intention of\nrevisiting Tibet, and of making his way, if possible, to Lhasa, where\nhe was in hopes of discovering rich stores of Tibetan literature as yet\nunknown to the learned world. On the 24th of March he arrived at\nDarj\u00edling, in Nepal, where the superintendent of the station, Dr.\nArchibald Campbell, did all he could to further his views. But on the\n6th of April he was attacked by fever, and on the 11th he died, a\nvictim, as Professor Max M\u00fcller has said, \u201cto his heroic devotion to\nthe study of ancient languages and religions.\u201d His wants, apart from\nliterary requirements, appear to have been as few as those of any monk,\nwhether Christian or Buddhistic. \u201cHis effects,\u201d says Dr. Campbell,\n\u201cconsisted of four boxes of books and papers, the suit of blue clothes\nwhich he always wore, and in which he died, a few shirts, and one\ncooking-pot. His food was confined to tea, of which he was very fond,\nand plain boiled rice, of which he ate very little. On a mat on the\nfloor, with a box of books on the four sides, he sat, ate, slept, and\nstudied; never undressed at night, and rarely went out during the day.\nHe never drank wine or spirits, or used tobacco or other stimulants.\u201d\n\nA few days before he died he gave Dr. Campbell \u201ca rapid summary of the\nmanner in which he believed his native land was possessed by the\noriginal \u2018Huns,\u2019 and his reasons for tracing them to Central or Eastern\nAsia.\u201d Dr. Campbell gathered from his conversation that \u201call his hopes\nof attaining the object of the long and laborious search were centred\nin the discovery of the country of the \u2018Yoogars.\u2019 This land he believed\nto be to the east and north of Lassa and the province of Kham, and on\nthe northern confines of China; to reach it was the goal of his most\nardent wishes, and there he fully expected to find the tribes he had\nhitherto sought in vain.\u201d On the way he hoped to make great literary\ndiscoveries, and he would dilate in the most enthusiastic manner \u201con\nthe delight he expected to derive from coming in contact with some of\nthe learned men of the East (Lassa), as the Lamas of Ladakh and K\u0101nsun,\nwith whom alone he had previous communion, were confessedly inferior in\nlearning to those of Eastern Tibet.\u201d He was generally reticent about\nthe benefits which scholars might derive from his contemplated journey,\nbut \u201cWhat would Hodgson, Turnour, and some of the philosophers of\nEurope not give to be in my place when I get to Lassa!\u201d was a frequent\nexclamation of his during his conversations with Dr. Campbell before\nhis illness.\n\nThe Asiatic Society of Bengal at once placed a thousand rupees at the\ndisposal of Dr. Campbell for the erection of a monument above the\nremains of the Hungarian pilgrim. And the Government of India has since\ngiven instructions that the grave of this genuine and disinterested\nscholar shall be for all time placed under the care of the British\nResident at Darj\u00edling. [18]\n\nTo the Hungarian enthusiast may be fairly applied, with a slight\nchange, the words which Professor Max M\u00fcller [19] has written with\nreference to Hiouen-thsang, the Chinese pilgrim, who spent so much time\n\u201cquietly pursuing among strangers, within the bleak walls of the cell\nof a Buddhist college, the study of a foreign language,\u201d that there was\n\u201csomething in his life and the work of his life that places him by\nright among the heroes of Greece, the martyrs of Rome, the knights of\nthe Crusades, the explorers of the Arctic regions; something that makes\nit a duty to inscribe his name on the roll of the worthies of the human\nrace.\u201d\n\nAlthough the language and literature of Tibet occupied so much of Csoma\nK\u00f6r\u00f6si\u2019s time and thoughts, yet the main object of his life was to work\nout the mysterious problem as to the origin of the Hungarian nation.\nAccording to M. Jules Mohl, it was a remark of Blumenbach\u2019s about the\npossibility of discovering in Asia the original home of the prehistoric\nancestors of the Magyars, which first turned the attention to the\nsubject of the young Hungarian, who was then studying medicine at\nG\u00f6ttingen. According to Hunfalvy, [20] his fancy may have been fired by\nDe Guignes\u2019s opinion, published a little before 1815, that the Huns had\nwandered from the western borders of the Chinese empire, first to the\nneighbourhood of the Volga, and then on to Pannonia. But the fact of\nCsoma K\u00f6r\u00f6si being a Szekler by birth, says Hunfalvy, is regarded as\none of the reasons for his looking for the origin of his nation and\nlanguage in the seat of the ancient Huns. For the Hungarian chronicles\nhad for centuries nourished in the Szeklers the belief that they were\nthe direct descendants of the Huns of Attila. In a letter which he\nwrote home during his stay in Teheran, dated the 21st of December 1820,\nhe said:\u2014\u201cBoth to satisfy my own desire, and to prove my gratitude and\nlove to my nation, I have set off, and must search for the origin of my\nnation according to the lights which I have kindled in Germany,\navoiding neither dangers that may perhaps occur, nor the distance I may\nhave to travel. Heaven has favoured my course, and if some great\nmisfortune does not happen to me, I shall within a short time be able\nto prove that my conviction was founded upon no false basis.\u201d During\nhis stay in Calcutta, between his expeditions, he experienced \u201cthe\nbitterest moments of his life,\u201d being conscious that up to that time he\nhad fruitlessly looked for the origin of the Hungarians. It was that\nfeeling, says Hunfalvy, which drove him forth upon the pilgrimage which\nproved fatal to him. \u201cAccording to his conviction, the country\ninhabited by the Dsugur or Dzungar race, dwelling to the north-east of\nLhassa, on the western frontier of China, was the goal which he had\nbeen seeking all his life, the region in which he might hope at length\nto discover the Asiatic descendants of the ancestors of his Hungarian\nforefathers.\u201d The foundation of his hopes, as expressed a few days\nbefore his death to Dr. Campbell, was as follows:\u2014\u201cIn the dialects of\nEurope, the Sclavonic, Celtic, Saxon, and German, I believe, the people\nwho gave their name to the country now called Hungary were styled\nHunger or Ungur, Oongar or Yoongar; and in Arabic, Turkish, and Persian\nworks there are notices of a nation in Central Asia resembling in many\nrespects the people who came from the East into Hungary. In these\nlanguages they are styled Oogur, Woogur, Voogur, or Yoogur, according\nto the pronunciation of the Persian letters; and from the same works it\nmight be inferred, he said, that the country of the Yoogurs was\nsituated as above noted.\u201d His views, however, on this subject are not\naccepted by his countrymen. His opinion \u201cwas based upon a false\nfoundation,\u201d says Hunfalvy, and consequently his labours in that\nparticular field have remained without result. But as a scholar in\ngeneral, as a specialist in everything which concerns Tibet, and as a\nsingle-minded, self-sacrificing student, he is held in high honour in\nhis native land, as may be learnt from the oration which was delivered\nin his honour at Pest on the 8th of October 1843 by Baron Joseph\nE\u00f6tvos, who was at one time the Minister of Public Instruction for\nHungary.\n\nOn this subject I have been favoured with a letter (in English) from\nthe Hungarian linguist and explorer Professor Arminius V\u00e1mb\u00e9ry. In it,\nafter stating that scarcely anything is known in Hungary about the\nearly years of Csoma K\u00f6r\u00f6si, he proceeds to say:\u2014\u201cWe only know that it\nwas the study of Oriental languages in Germany which gave him the idea\nof the possibility of finding a people in Asia speaking our language,\nand closely connected with us. This, of course, was a mistake, for\nHungarian, a mixed tongue consisting of an Ugrian and a Turko-Tatar\ndialect, has undergone two genetic periods\u2014one in the ancient seat\nbetween the Urals and the Volga, and another after the settlement on\nPannonia, where also large Slavonic elements inserted themselves. It\nwas thus a sheer impossibility to discover in Asia a language similar\nto ours, although a considerable amount of affinity can be proved,\npartly in the Ugrian branch (the Ostyak and the Vogul), partly in the\nEastern Turkish, unadulterated by Persian and Arab influence.\n\n\u201cThis knowledge, however, is the result of recent investigations, and\npoor K\u00f6r\u00f6si could have had hardly any notion of it. His unbounded love\nfor science and for his nation drove him to the East without a penny in\nhis pocket, and most curious is the account I heard from an old\nHungarian, Count Teleky, regarding the outset of K\u00f6r\u00f6si\u2019s travels. The\nCount was standing before the gate of his house in a village in\nTransylvania, when he saw K\u00f6r\u00f6si passing by, clad in a thin yellow\nnankin dress, with a stick in his hand and a small bundle.\n\n\u201c\u2018Where are you going, M. K\u00f6r\u00f6si?\u2019 asked the Count.\n\n\u201c\u2018I am going to Asia in search of our relatives,\u2019 was the answer.\n\n\u201cAnd thus he really went ... undergoing, as may easily be conceived,\nall the hardships and privations of a traveller destitute of means,\nliving upon alms, and exposed, besides, to the bitter deception of not\nhaving found the looked-for relatives. And still he went on in his\nunflagging zeal, until, assisted by your noble countrymen, he was able\nto raise himself a memorial by his Tibetan studies.\n\n\u201cI suppose that, when dying in Ladak ... he always had his eyes\ndirected to the steppes north of Tibet, to the Tangus country, where,\nof course, he would have again been disillusioned.\n\n\u201cK\u00f6r\u00f6si was therefore a victim to unripe philological speculation, like\nmany other Hungarian scholars unknown to the world. But his name will\nbe always a glory to our nation, and I am really glad to hear that\n[some one] ... has devoted time to refresh the memory of that great\nman.\u2014Yours very sincerely,\n\n    \u201cA. V\u00e1mb\u00e9ry.\n\n        \u201cBudapest, February 20, 1882.\u201d\n\n\n\nAbout the time when Csoma K\u00f6r\u00f6si was starting from Bucharest on his\nadventurous pilgrimage, another equally genuine and disinterested\nscholar, Mr. Brian Houghton Hodgson, was commencing his long residence\nin Nepal. Living continuously in that country for three-and-twenty\nyears, and occupying from 1831 to 1843 the important post of British\nResident at Kathmandu, he was able to succeed in making the immense\ncollections of Buddhistic works which he afterwards, with a generosity\nas great as his industry, made gratuitously accessible to European\nscholars. \u201cThe real beginning of an historical and critical study of\nthe doctrines of Buddha,\u201d says Professor Max M\u00fcller (\u201cChips,\u201d i. 190),\n\u201cdates from the year 1824. In that year Mr. Hodgson announced the fact\nthat the original documents of the Buddhist canon had been preserved in\nSanskrit in the monasteries of Nepal.\u201d But there is no need to dwell\nhere on the well-known fact that an immense amount of such Sanskrit\nliterature was discovered by Mr. Hodgson in Nepal, and presented to the\nRoyal Asiatic Society, the Asiatic Society of Bengal, and the Soci\u00e9t\u00e9\nAsiatique of Paris. We have at present to deal only with the stores of\ninformation which he extracted from Tibet. Mr. Hodgson not only\nestablished the fact, Professor Max M\u00fcller goes on to say, \u201cthat some\nof the Sanskrit documents which he recovered had existed in the\nmonasteries of Nepal ever since the second century of our era,\u201d but he\nalso showed that \u201cthe whole of that collection had, five or six hundred\nyears later, when Buddhism became definitely established in Tibet, been\ntranslated into the language of that country.\u201d Of the sacred canon of\nthe Tibetans, translated into their language from Sanskrit, Mr. Hodgson\nreceived a copy as a present from the Dalai Lama, and this he presented\nto the East India Company. As early as 1828 he printed in the \u201cAsiatic\nResearches\u201d (vol. xvi.) an article on Nepal and Tibet, in which he\nstated that \u201cthe body of Bhotiya [i.e., Tibetan] literature now is, and\nlong has been, a mass of translations from Sanskrit; its language\nnative; its letters (like its ideas) Indian.\u201d [21] To that statement he\nin 1837 appended this note: \u201cIt is needless now to say how fully these\nviews have been confirmed by the researches of De K\u00f6r\u00f6s. It is but\njustice to myself to add that the real nature of the Kahgyur and\nStangyur was expressly stated and proved by me to the secretary of the\nAsiatic Society some time before M. De K\u00f6r\u00f6s\u2019s ample revelations were\nmade. Complete copies of both collections have been presented by me to\nthe Honourable East India Company, and others procured for the Asiatic\nSociety, Calcutta: upon the latter M. De K\u00f6r\u00f6s worked.\u201d It was a\nfortunate combination which brought the special knowledge and the\npatient industry of Csoma K\u00f6r\u00f6si into contact with the immense mass of\nmaterials obtained by Mr. Hodgson from Tibet.\n\nOf the sacred canon of the Tibetans the following description is given\nby Professor Max M\u00fcller, who refers to K\u00f6ppen\u2019s \u201cReligion des Buddha\u201d\nas his authority: [22]\u2014\u201cIt consists of two collections, commonly called\nthe Kanjur and Tanjur. The proper spelling of their names is\nBkah-hgyur, pronounced Kah-gyur, [23] and Bstan-hgyur, pronounced\nTan-gyur. The Kanjur consists, in its different editions, of 100, 102,\nor 108 volumes folio. It comprises 1083 distinct works. The Tanjur\nconsists of 225 volumes folio, each weighing from four to five pounds\nin the edition of Peking. Editions of this colossal code were printed\nat Peking, Lhassa, and other places. The edition of the Kanjur\npublished at Peking, by command of the Emperor Khian-Lung, sold for\n\u00a3600. A copy of the Kanjur was bartered for 7000 oxen by the Buriates,\nand the same tribe paid 1200 silver roubles for a complete copy of the\nKanjur and Tanjur together. Such a jungle of religious literature\u2014the\nmost excellent hiding-place, we should think, for Lamas and\nDalai-Lamas\u2014was too much even for a man who could travel on foot from\nHungary to Tibet. The Hungarian enthusiast, however, though he did not\ntranslate the whole, gave a most valuable analysis of this immense\nBible in the seventeenth volume of the \u2018Asiatic Researches,\u2019 sufficient\nto establish the fact that the principal portion of it was a\ntranslation from the same Sanskrit originals which had been discovered\nin Nepal by Mr. Hodgson.\u201d\n\nThe Sanskrit works which Mr. Hodgson so generously presented to the\nAsiatic Society of Paris were soon turned to good account. From them M.\nEug\u00e8ne Burnouf drew the materials for his celebrated \u201cIntroduction \u00e0\nl\u2019Histoire du Buddhisme Indien.\u201d But of the Tibetan sacred writings,\nwhich were also rendered available to European students, no great use\nhas ever been made except by two scholars. Csoma K\u00f6r\u00f6si, as has been\nalready stated, published an \u201cAnalysis of the Tibetan Work entitled the\nKah-gyur,\u201d and an \u201cAbstract of the Contents of the Bstan-hgyur;\u201d and M.\nP. E. Foucaux brought out at Paris in 1847 his \u201cRgya Tch\u2019er Rol Pa, ou\nD\u00e9veloppement des Jeux, contenant l\u2019Histoire du Bouddha \u00c7akya-Mouni,\ntraduit sur la Version Tib\u00e9taine du Bhahhgyour, et Revu sur l\u2019Original\nSanskrit (Lalitavist\u00e2ra).\u201d M. Foucaux\u2019s excellent work is too well\nknown to require more than a passing notice here. But as Csoma K\u00f6r\u00f6si\u2019s\nAnalyses are probably less familiar, it may be well to extract from\nthem a short account of the different sections of the colossal Tibetan\ncollection.\n\nThe first of its two parts, he remarks, is styled K\u00e1-gyur, or vulgarly\nK\u00e1n-gyur, [24] i.e., \u201cTranslation of Commandments,\u201d being versions of\nSanskrit writings imported into Tibet, and translated there between the\nseventh and thirteenth centuries, but mostly in the ninth. The copy on\nwhich he worked at Calcutta, consisting of 100 volumes, \u201cappears to\nhave been printed with the very wooden types that are mentioned as\nhaving been prepared in 1731.\u201d This first part comprises seven\ndivisions, which are in fact distinct works. These he names as\nfollows:\u2014\n\n1. Dulv\u00e1 (\u201cDiscipline,\u201d Sanskrit Vinaya). This division occupies\nthirteen volumes, and deals with religious discipline and the education\nof persons who adopt the religious life. It is subdivided into seven\nparts as follows:\u2014\n\n\n    1. \u201cThe Basis of Discipline or Education.\u201d 4 vols.\n    2. \u201cA S\u00fatra on Emancipation.\u201d 30 leaves.\n    3. \u201cExplanation of Education.\u201d 4 vols.\n    4. \u201cA S\u00fatra on Emancipation for the Priestesses or Nuns.\u201d 36\n       leaves.\n    5. \u201cExplanation of the Discipline or Education of the Priestesses\n       or Nuns, in one volume with the preceding tract.\u201d\n    6. \u201cMiscellaneous Minuti\u00e6 concerning Religious Discipline.\u201d 2 vols.\n    7. The chief text-book (or the last work of the Dulv\u00e1 class) on\n       education. 2 vols.\n\n\n2. \u201cSh\u00e9s-rab-kyi-p\u2019ha-rol-tu-p\u2019hyin-pa (by contraction Sh\u00e9r-p\u2019hyin,\npronounced Sher-ch\u2019hin), Sans. Prajn\u00e1 p\u00e1ramit\u00e1, Eng. \u2018Transcendental\nwisdom.\u2019\u201d This division occupies twenty-one volumes, which all \u201ctreat\nof speculative or theoretical philosophy, i.e., they contain the\npsychological, logical, and metaphysical terminology of the Buddhists,\nwithout entering into the discussion of any particular subject.\u201d\n\n3. \u201cSangs-rgyas-p\u2019hal-po-ch\u2019h\u00e8, or by contraction P\u2019hal-ch\u2019hen, Sans.\nBuddh\u0101vata\u1e47saka, ... Association of Buddhas, or of those grown wise.\u201d\nThis division contains six volumes, the subject of the whole being\n\u201cmoral doctrine and metaphysics. There are descriptions of several\nTath\u00e1gatas or Buddhas, their provinces, their great qualifications,\ntheir former performances for promoting the welfare of all animal\nbeings, their praises, and several legends. Enumeration of several\nBodhisatwas, the several degrees of their perfections, their practices\nor manners of life, their wishes, prayers, and efforts for making happy\nall animal beings.\u201d\n\n4. \u201cDkon-mch\u2019hog-brts\u00e9gs-pa, or by contraction Dkon-brts\u00e9gs (pronounced\nkon-ts\u00e9gs). In Sans. Ratna-k\u00fa\u1e6da, the \u2018Jewel-peak,\u2019 or precious things\nheaped up, or enumeration of several qualities and perfections of\nBuddha and his instructions. The subject, as in the former division,\nstill consists of morals and metaphysics, mixed with many legends and\ncollections of the tenets of the Buddhistic doctrine.\u201d\n\n5. \u201cMdo-sd\u00e9 (Sans. S\u00fatr\u00e1nta), or simply Mdo (Sans. S\u00fatra), signifying a\ntreatise or aphorism on any subject. In a general sense, when the whole\nK\u00e1h-gyur is divided into two parts, Mdo and Rgyud, all the other\ndivisions except the Rgyud are comprehended in the Mdo class. But in a\nparticular sense there are some treatises which have been arranged or\nput under this title. They amount to about 270, and are contained in\nthirty volumes. The subject of the works contained in these thirty\nvolumes is various.... The greatest part of them consist of the moral\nand metaphysical doctrine of the Buddhistic system, the legendary\naccounts of several individuals, with allusions to the sixty or\nsixty-four arts, to medicine, astronomy, and astrology. There are many\nstories to exemplify the consequences of actions in former\ntransmigrations, descriptions of orthodox and heterodox theories, moral\nand civil laws, the six kinds of animal beings, the places of their\nhabitations, and the causes of their being born there; cosmogony and\ncosmography according to the Buddhistic notions, the provinces of\nseveral Buddhas, exemplary conduct of life of any Bodhisatwa or saint,\netc.\u201d It is the second volume of this section which M. Foucaux has\ntranslated.\n\n6. \u201cMya-n\u0304an-las-hdas-pa, or by contraction Myang-hdas (Sans. Nirv\u00e1\u1e47a),\ntwo vols. The title of these two volumes is in Sanskrit Mah\u00e1\nparinirv\u00e1\u1e47a s\u00fatra.... A s\u00fatra on the entire deliverance from pain.\nSubject, Sh\u00e1kya\u2019s death under a pair of S\u00e1l trees near the city of\nKusha or K\u00e1mar\u00fapa, in Assam. Great lamentation of all sorts of animal\nbeings on the approaching death of Sh\u00e1kya, their offerings or\nsacrifices presented to him, his lessons, especially with regard to the\nsoul. His last moments, his funeral, how his relics were divided, and\nwhere deposited.\u201d\n\n7. \u201cRgyud-sd\u00e9, or simply Rgyud, Sans. Tantra, or the Tantra class, in\ntwenty-two volumes. These volumes in general contain mystical theology.\nThere are descriptions of several gods and goddesses, instructions for\npreparing the mandalas or circles for the reception of these\ndivinities, offerings or sacrifices presented to them for obtaining\ntheir favour, prayers, hymns, charms, &c., &c., addressed to them.\nThere are also some works on astronomy, astrology, chronology,\nmedicine, and natural philosophy.\u201d\n\nOf the second great division of the Tibetan sacred books Csoma K\u00f6r\u00f6si\ngives only a brief abstract, \u201cwithout mentioning the Sanscrit titles of\nthe works\u201d from which its contents have been translated. It will be\nsufficient to quote the opening lines of his article.\n\n\u201cThe Bstan-Hgyur is a compilation in Tibetan of all sorts of literary\nworks, written mostly by ancient Indian Pandits and some learned\nTibetans, in the first centuries after the introduction of Buddhism\ninto Tibet, commencing with the seventh century of our era. The whole\nmakes 225 volumes. It is divided into two classes, the Rgyud and Mdo\n(Tantra and S\u00fatra classes in Sanscrit). The Rgyud, mostly on tantrika\nrituals and ceremonies, makes 87 volumes. The Mdo, on science and\nliterature, occupies 136 volumes. One separate volume contains hymns or\npraises on several deities and saints, and one volume is the index for\nthe whole.\u201d [25]\n\n\n\nIn the year 1830, while Csoma K\u00f6r\u00f6si was still pursuing his studies in\nthe monasteries of Western Tibet, a Russian official, Baron Schilling\nde Canstadt, was beginning to look for Tibetan books in Eastern\nSiberia. His first visit, he says, [26] to the monastery of Tchiko\u00ef,\ntwelve leagues from Kiachta, the town in which he was stationed, made\nhim aware that it possessed a copy of the Kah-gyur, as well as other\nsacred books, which were ranged on either side of the altar, wrapped in\nred and yellow coverings. As the Russian ecclesiastical mission to\nPekin was then on the point of starting from Kiachta, he offered to\nobtain by its means from China such books as the priests might require.\nThey gladly accepted his offer, and made out lists of Tibetan books,\nwhich proved of great service to him, especially after they had been\nsupplemented by the additions which were made by a Lama who visited him\nat Kiachta. He still further ingratiated himself with the priests by\npresenting them with a lo or tum-tum, which he procured from the\nnearest Chinese town, as well as by the respect he showed for their\nsacred books. For when he was allowed to handle a volume of their copy\nof the Kah-gyur, he took care to touch the margins only of the leaves,\nnot the holy printed part.\n\nIt happened that the chief of a tribe of Tsongols possessed a copy of a\npart of the Kah-gyur, and this he gave to the appreciative stranger,\nwho rose still higher in the opinion of the natives when they found\nthat he had ordered a silken wrapper to be made for each of the volumes\npresented to him. He himself was delighted, he says, at becoming \u201cthe\nproprietor of the first Tibetan work of any length which had up to that\ntime passed into the hands of a European.\u201d After all this he was well\nreceived wherever he went. A prediction had been made a year before\nthat a foreign convert to Buddhism, destined to spread that religion in\nthe West, was about to visit Mongolia, and this prophecy was\ninterpreted in his favour. The Buriat Lamas even looked upon him as \u201ca\nKhoubil-ghan, an incarnation of an important personage in the Buddhist\nPantheon.\u201d After a time he organised a band of copyists, sometimes\ntwenty in number, who lived in tents in his courtyard, and frequently\nconsumed as much as a hundred pounds of beef in a day, besides much\nbrick tea, a caldron being kept always on the boil for their use. At\nthe end of a year he possessed a collection of Mongol and Tibetan\nbooks, containing two thousand works and separate treatises.\n\nHappening to visit the temple of Subulin, he found that the Lamas were\nmanufacturing an enormous prayer wheel. He offered to get the printing\nof the oft-repeated prayer done for them at St. Petersburg, whereby\ntheir machine would be rendered far more efficacious than if they\ntrusted to native typography. They accepted his offer gladly, and to\nprove their gratitude, presented to him, in the name of the tribe, a\ncomplete copy of the Kah-gyur which they possessed, having obtained it\nfrom a Mongol Lama. Both parties to this transaction were equally\npleased; for when the printed leaves came from St. Petersburg, it was\nfound that each of them contained 2500 repetitions of the sacred\nformula, and the words were printed in red ink, which is 108 times more\nefficacious than black; and the paper itself was stamped with the same\nwords instead of bearing the maker\u2019s name. So the Buriates were\ncharmed, and so was the European bibliophile, who had got possession of\nwhat he had scarcely hoped ever to obtain, a copy of the Kah-gyur in\n101 volumes, printed in the monastery of Nartang in Western Tibet. This\ncopy, after the death of Baron Schilling de Canstadt, was purchased\nfrom his heirs by the Emperor Nicholas, and presented to the Academy of\nSciences.\n\nM. Vasilief, the well-known author of the \u201cHistory of Buddhism,\u201d which\nhas been translated from Russian into French and German, says [27] that\nwhen he was at Pekin he made inquiries about the Kah-gyur and Tan-gyur,\nand he was shown the building in which they used to be printed. But no\nedition, he was told, had been brought out for some time. Some of the\nwood blocks were lost, others had suffered injury. However, a copy of\neach work was procured by the Chinese Government and presented to the\nRussian mission. These copies are now in St. Petersburg. The Mongol\nBuriates of Russia, M. Vasilief states, are even more devoted to their\nreligion, and look to Lhassa more longingly than their kinsmen in\nMongolia itself. They read their sacred books, or hear them read, in\nTibetan, and are edified, even though they do not comprehend. Any one\nwho wishes to command a reading of the Kah-gyur or Tan-gyur addresses\nhimself to one of the monasteries which possess those works, pays a\ncertain price, and provides tea for the Lamas. A reading of the\nKah-gyur, it seems, used to come to about fifteen pounds at one of the\nmonasteries, exclusive of tea. At a given signal all the Lamas flock\ntogether, and take their places according to seniority. Before each are\nplaced a number of leaves of the work, and off they set, all reading at\nonce, so that the entire performance occupies only a few hours, after\nwhich each reader receives his share of the offering made by the\norderer of the function.\n\nOf the Russian scholars who availed themselves of the presence of the\ntwo editions of the Kah-gyur at St. Petersburg, the most enthusiastic\nand industrious was the late Professor Anton von Schiefner. From the\nDulv\u0101, the first of the seven divisions of that work, he translated\ninto German the legends and tales, an English version of which is\ncontained in the present volume. His German versions all appeared in\nthe \u201cM\u00e9langes Asiatiques tir\u00e9s du Bulletin de l\u2019Acad\u00e9mie Imp\u00e9riale des\nSciences de St. P\u00e9tersbourg\u201d (tom. vi.\u2013viii.), with the exceptions of\nNos. 2 and 5, which were published in the \u201cM\u00e9moires\u201d of that Society\n(series vii., tom. xix., No. 6). Professor Schiefner, if he had lived\nanother year, would have doubtless supplied a number of additional\nnotes, and would have written an Introduction to the work. His lamented\ndeath on November 16, 1880, has deprived the present volume of what\nwould probably have been one of its most interesting parts. It was at\nProfessor Schiefner\u2019s express wish that the present translation was\nundertaken. It must be a subject of universal regret that he did not\nlive to witness its appearance in print. The following tribute to his\nmerits as a scholar was contributed, soon after his death, by Professor\nAlbrecht Weber to \u201cTr\u00fcbner\u2019s Record.\u201d\n\n\u201cProfessor F. Anton von Schiefner was a distinguished scholar of most\nvarious attainments. His specialty, however, was Tibetan, and more\nparticularly the investigation of Buddhist legends of Indian and\nOccidental origin, a collection of which in English will soon be\npublished by Messrs. Tr\u00fcbner & Co. He had, moreover, devoted himself\nwith rare perseverance and disinterestedness to the utilisation and\npublication of the labours of two scholars whose own restless activity\nwould, without him, have been almost entirely lost to the scientific\nworld\u2014namely, those of the Finnic linguist, Alexander Castr\u00e8n, and of\nthe Caucasian linguist, Baron von Uslar. One might\u2014sit venia\nverbo\u2014almost say that both men had found in Schiefner their Homer. He\nedited the labours of Castr\u00e8n almost wholly from the posthumous papers\nof that brave and modest man, who, from 1838 to 1849, explored, under\nthe greatest privations, the inhospitable regions of Norway, Lapland,\nand Siberia, where the tribes of the Finnic race are seated. Castr\u00e8n\u2019s\nReiseerinnerungen and Reiseberichte, edited by Schiefner, present a\nvivid picture of the hardships Castr\u00e8n had to go through, and which\nfinally caused his premature death, in 1852, at the age of thirty-nine.\nWe have lying before us the twelve volumes of his Samoyedan and\nTungusian Grammars and Vocabularies, as well as those of the languages\nof the Buryats, Koibals, Karagasses, Ostyaks, &c.; his ethnological\nlectures on the Altaic races, and those on Finnic mythology\u2014all worked\nout by Schiefner\u2019s deft hand, and edited by him from 1835 to 1861. In\nconnection therewith Schiefner also made a German translation of the\nFinnic national epos Kalevala, and also one of the Hero-Sagas of the\nMinussin Tatars. Schiefner was more advantageously situated in working\nup the collections of the estimable Caucasian linguist, Major-General\nvon Uslar (1816 to 1873), written in the Russian language, with whom,\nuntil the General\u2019s death, he was always able to confer directly. While\nSchiefner\u2019s own and entirely independent work on the Thush language\n(1856), by the accuracy with which a hitherto quite uncultivated and\naltogether strange department was opened to linguistic investigation,\nhad obtained for the author general appreciation, the united efforts of\nboth scholars have furnished surprising results as regards these highly\npeculiar languages of the Caucasian mountaineers\u2014the Avares, Abchases,\nTchetchenzes, Kasikum\u00fcks, Kurines\u2014which by their extraordinary sounds,\nas well as by their most singular grammatical structure, produce so\nvery strange an impression. The personal intercourse with soldiers of\nCaucasian origin, garrisoned at St. Petersburg, was herein of high\nimportance to Schiefner. His amiable and open manner in personal\nintercourse, characteristic of the whole man, bore him excellent fruit\nin this case. Science, and especially the St. Petersburg Academy of\nSciences, has by Schiefner\u2019s death sustained a heavy, indeed a quite\nirreparable, loss.\u201d [28]\n\nThe edition of the Kah-gyur on which Professor Schiefner worked appears\n(says M. Vasilief, the author of the \u201cHistory of Buddhism\u201d) to have\nbeen that in 108 volumes, printed at Pekin during the eighteenth\ncentury, and presented to the Asiatic Museum of the St. Petersburg\nAcademy of Sciences by the Asiatic Department of the Ministry of\nForeign Affairs, which had received it, about the year 1850, from the\nRussian Mission in China.\n\nThe notes to the present volume signed S. are by Professor Schiefner. A\nfew others have been added, consisting for the most part of extracts\nfrom Professor Monier Williams\u2019s Sanskrit Dictionary. The forms of\nIndian names adopted by Professor Schiefner have been retained in the\nEnglish translation, with certain modifications\u2014y being substituted for\nj, for instance, ch for tsh, and j for dsh. It ought to be stated that\nProfessor Schiefner made several important corrections on the sheets\nwhich he prepared for the use of his English translator, and therefore\nthe English version will sometimes be found to differ materially from\nthe German text. [29]\n\nTo European folk-tales the longer legends of the Kahgyur bear but\nlittle resemblance, though many of the fables about animals, and other\nshort stories towards the end of the present volume, have their\ncounterparts in the West. Here and there, however, even in the long\nnarratives of the legendary class, certain features may be recognised\nas being common to both Europe and Asia. The moral of King M\u0101ndh\u0101tar\u2019s\nstory (No. 1), for instance, seems to be identical, different as is its\nmachinery, with that of a story which is current in many Western lands.\nThat monarch, after conquering the whole earth, ascends into the\nheavenly home of the thirty-three gods, and is allowed to share the\nthrone of their chief, \u015aakra or Indra. But at last he wishes for too\nmuch. \u201cHe came to the conclusion that he must expel the king of the\ngods, \u015aakra, from his throne, and take into his own hands the\ngovernment of both gods and men.\u201d As soon as he had conceived this\nidea, \u201cthe great King M\u0101ndh\u0101tar came to the end of his good fortune,\u201d\nand soon afterwards he died. The most familiar form of the European\nstory, which inculcates a similar moral teaching, is the German tale of\n\u201cThe Fisherman and his Wife\u201d (the 19th of Grimm\u2019s Collection). In it, a\ngrateful fish for a long time accedes to every desire expressed by the\nfisherman. He and his wife become first rich, then noble, and\neventually royal. But the fisherman\u2019s wife is not satisfied with being\na queen. She wishes to be the Pope, and the fish fulfils her desire.\nEven then she is discontented, and at last she demands to be made God.\nWhen the fish is told this by her husband, it replies, \u201cGo back, and\nyou will find her in her hovel.\u201d The fisherman\u2019s good fortune has come\nto an end. He and his wife are poor folks once more. In a Hesse variant\nthe husband\u2019s final wish is, \u201cLet me be God, and my wife the Mother of\nGod.\u201d [30]\n\nA curious parallel to one of the incidents in King M\u0101ndh\u0101tar\u2019s story is\nafforded by a Polynesian myth. On the crown of King Utposhadha\u2019s head,\naccording to the Tibetan tale, \u201cthere grew a very soft tumour, somewhat\nresembling a cushion of cotton or wool, without doing him any harm.\nWhen it had become quite ripe and had broken, there came forth from it\na boy, shapely and handsome.\u201d Mr. Gill tells us in his interesting\n\u201cMyths and Songs from the South Pacific\u201d (p. 10), that Tangaroa and\nRongo were the children of V\u0101tea, the father of gods and men, and his\nwife Papa. \u201cTangaroa should have been born first, but gave precedence\nto his brother Rongo. A few days after the birth of Rongo, his mother\nPapa suffered from a very large boil on her arm. She resolved to get\nrid of it by pressing it. The core accordingly flew out; it was\nTangaroa! Another account, equally veracious, says that Tangaroa came\nright up through Papa\u2019s head. The precise spot is indicated by \u2018the\ncrown\u2019 with which all their descendants have since been born.\u201d\nProfessor Schiefner mentions that a suggestion has been made to the\neffect that \u201cthe name of Utposhadha may be a transformation of the\nGreek Heph\u00e6stus, though the part which the latter plays in the Greek\nmyth at the birth of Athene is of a different nature.\u201d But this seems\nto be going unnecessarily far.\n\nThe story of Ku\u015ba, No. 2, may be linked with the numerous European\nvariants of the tale which we know so well under the title of \u201cBeauty\nand the Beast.\u201d The principal feature of that tale is the union of a\nbeautiful maiden with a monster of some kind, whose monstrosity is\neventually cured by her love and devotion. The Beast with whom the\nBeauty is linked is generally a supernatural monster, and possesses the\npower of at times divesting itself of its monstrous or bestial envelope\nor husk, and appearing in its real form as a fairy prince or other\nbrilliant being. It is, as a general rule, only at night in the dark\nthat this transformation takes place. In some cases, as in the Cupid\nand Psyche story, the wife is forbidden to look upon her husband. He\nvisits her only in utter darkness. But in many versions of the story\nshe is allowed to see her pseudo-monster in all his brilliant beauty.\nHe is often a deity, whom some superior divinity has degraded from the\nsky and compelled to live upon earth under a monstrous shape. One day\nthe wife lays her hands on her husband\u2019s monstrous envelope or husk and\ndestroys it. The spell being thus broken, the husband either flies away\nto heaven or remains living on earth in uninterrupted beauty.\n\nIn some of the European variants, the original idea having apparently\nbeen forgotten, the transformation appears not only grotesque but\nunreasonable. Thus in a Wallachian tale (Schott, No. 23), a princess is\nmarried to \u201ca pumpkin,\u201d or at least to a youth who is a pumpkin by day.\nWishing to improve her husband, she one day puts him in the oven and\nbakes him, whereupon he disappears for ever. In a German story (Grimm,\nNo. 127), a princess who has lost her way in a wood is induced to marry\nan iron stove. But the disfiguring \u201chusk\u201d is in most cases the hide or\nskin of some inferior animal, an ass, a monkey, a frog, or the like, or\nelse the outside of a hideous man. Sometimes it is a brilliant female\nbeing who is after this fashion \u201ctranslated.\u201d Thus an Indian story [31]\ntells of a prince who was obliged to take a monkey as his wife. But\nwhen she liked she could slip out of her monkey skin and appear as a\nbeautiful woman arrayed in the most magnificent apparel. She adjured\nher husband to take great care of her \u201chusk\u201d during her absence from\nit. But one day he burnt it, hoping to force her to be always\nbeautiful. She shrieked \u201cI burn!\u201d and disappeared. In a Russian variant\nof the same story a prince is compelled to marry a frog, which is \u201cheld\nin a bowl\u201d while the marriage service is being performed. But when it\nso pleases her, his frog-wife \u201cflings off her skin and becomes a fair\nmaiden.\u201d One day he burns her \u201chusk,\u201d and she disappears. In the\nTibetan story of Ku\u015ba, the \u201cBeast\u201d is merely an ugly man disfigured by\n\u201cthe eighteen signs of uncomeliness.\u201d [32] On that account it was\ndecided that \u201che must never be allowed to approach his wife by\ndaylight.\u201d But she caught sight of him one day, and her suspicions were\naroused. So she hid away a lighted lamp in her room, uncovered it\nsuddenly when her husband was with her, shrieked out that he was a\ndemon, and fled away. After a time, however, won by his military\nreputation, she said to herself, \u201cAs this youth Ku\u015ba is excellently\nendowed with boldness and courage, why should I dislike him?\u201d And\nstraightway \u201cshe took a liking for him,\u201d just as the Beauty of the\nfairy-tale did for the Beast. It may be worth noticing that the\nconch-shell which Ku\u015ba sounds with such force that the ears of his\nenemies are shattered, and they are either killed or put to flight,\nfinds a Russian parallel in the whistle employed by the brigand\nSolovei, or Nightingale, whom Ilya of Murom overcomes. In the builmas,\nor Russian metrical romances, he often figures; and when he sounds his\nwhistle his enemies fall to the ground, nearly or quite dead.\n\nNo. 3, which chronicles some of the wise judgments of King \u0100dar\u015bamukha,\ncomprises two different stories\u2014the first narrating the ingenuity with\nwhich the king satisfied the demands of a number of complainants\nwithout injuring the man who had involuntarily given rise to their\ncomplaints; the second describing a journey made by a traveller who was\ncommissioned by various persons, animals, or other objects, passed by\nhim on his way, to ask certain questions on his arrival at his\ndestination. The latter story is one which is familiar to Eastern\nEurope. In one of its Russian variants a peasant hospitably receives an\nold beggar, who adopts him as his brother, and invites him to pay him a\nvisit. On his way to the beggar\u2019s home, he is appealed to by children,\nwho say, \u201cChrist\u2019s brother, ask Christ whether we must suffer here\nlong.\u201d Later on, girls engaged in ladling water from one well into\nanother beg him to ask the same question on their account. When he\narrives at his journey\u2019s end he becomes aware that his beggar friend is\nChrist himself; and he is informed that the children he had passed on\nthe way had been cursed by their mothers while still unborn, and so\nwere unable to enter Paradise; and the girls had, while they were\nalive, adulterated the milk they sold with water, and were therefore\ncondemned to an eternal punishment resembling that of the Danaides\n(Afanasief, \u201cLegendui,\u201d No. 8). The judgments attributed in the Tibetan\ntale to King \u0100dar\u015bamukha, and in another Tibetan work, the \u201cDsanglun\u201d\n(as Professor Schiefner has remarked) to King Mdges-pa, form the\nsubject of a story well known in Russia under the title of \u201cShemyakin\nSud,\u201d or \u201cShemyaka\u2019s Judgment.\u201d It exists there as a folk-tale, but it\nbelongs to what may be called the chap-book literature of the country,\nand it is derived from literary sources. A variant given by Afanasief\n(\u201cSkazki,\u201d v., No. 19) closely resembles part of the Tibetan tale. A\npoor man borrowed from his rich brother a pair of oxen, with which he\nploughed his plot of ground. Coming away from the field he met an old\nman, who asked to whom the oxen belonged. \u201cTo my brother,\u201d was the\nreply. \u201cYour brother is rich and stingy,\u201d said the old man; \u201cchoose\nwhich you will, either his son shall die or his oxen.\u201d The poor man\nthought and thought. He was sorry both for the oxen and for his\nbrother\u2019s son. At last he said, \u201cBetter let the oxen die.\u201d \u201cBe it as\nyou wish,\u201d said the old man. When the poor man reached his home the\noxen suddenly fell down dead. The rich brother accused him of having\nworked them to death, and carried him off to the king. On his way to\nthe king\u2019s court the poor man, according to the chap-book version\n(\u201cSkazki,\u201d viii. p. 325), accidentally sat down upon a baby and killed\nit, and tried to commit suicide by jumping off a bridge, but only\nsucceeded in crushing an old man whose son was taking him into the\nriver for a bath. He had also had the misfortune to pull off a horse\u2019s\ntail without meaning it. When summoned into court for all these\ninvoluntary offences, he took a stone in his pocket tied up in a\nhandkerchief, and stealthily produced it when he was had up before the\njudge, saying to himself, \u201cIf the judge goes against me I will kill him\nwith this.\u201d The judge fancied that the stone was a bribe of a hundred\nroubles which the defendant wished to offer him; so he gave judgment in\nhis favour in each case. The poor man was to keep his brother\u2019s horse\nuntil its tail grew again, and to marry the woman whose child he had\ncrushed, and to stand under the bridge from which he had jumped and\nallow the son of the man he had killed to jump off the bridge on to\nhim. The owner of the horse, the husband of the woman, and the son of\nthe crushed man were all glad to buy off the culprit whom they had\nbrought up for judgment. The satirical turn of the story and the\nallusion to bribe-taking are characteristic features of the Russian\nvariants of this well-known Eastern tale. The Russian story takes its\ntitle from the notorious injustice and oppression of Prince Demetrius\nShemyaka, who blinded his cousin, Vasily II., Grand Prince of Moscow,\nand for a time usurped his throne. To this day an unjust legal decision\nis known as a Shemyaka judgment. But in the Eastern versions of the\nstory, which are numerous, there is no mention of injustice; stupidity,\nhowever, is sometimes attributed by them to the judge. Thus in the\nKath\u00e1 Sarit S\u00e1gara [33] the story of Devabh\u00fati tells how the excellent\nwife of the learned Brahman of that name \u201cwent into the kitchen garden\nto get vegetables, and saw a donkey belonging to a washerman eating\nthem. So she took up a stick and ran after the donkey, and the animal\nfell into a pit as it was trying to escape and broke its hoof. When its\nmaster heard of that, he came in a passion and beat with a stick and\nkicked the Brahman woman. Accordingly she, being pregnant, had a\nmiscarriage, but the washerman returned home with his donkey. Then her\nhusband, hearing of it, came home after bathing, and, after seeing his\nwife, went in his distress and complained to the chief magistrate of\nthe town. The foolish man immediately had the washerman, whose name was\nBal\u00e1sura, brought before him, and, after hearing the pleadings of both\nparties, delivered this judgment: \u2018Since the donkey\u2019s hoof is broken,\nlet the Br\u00e1hman carry the donkey\u2019s load for the washerman until the\ndonkey is again fit for work, and let the washerman make the Br\u00e1hman\u2019s\nwife pregnant again, since he made her miscarry. Let this be the\npunishment of the two parties respectively.\u2019 When the Br\u00e1hman heard\nthis, he and his wife in their despair took poison and died. And when\nthe king heard of it, he put to death that inconsiderate judge.\u201d\n\nAs they deal with the subject of wise judgment, the seventh and eighth\nstories may be spoken of next. One of them describes the cleverness of\na girl, the other that of a lad. Each of them is very popular in the\nEast, and both of them find more or less complete counterparts in the\nWest. There is a well-known group of folk-tales familiar to most\nEuropean and Asiatic lands, the theme of which is the sharpness of a\nwoman\u2019s wits. Just as there thrive among the common people of all\ncountries many jeers and flouts against women, such as the proverbs \u201cA\nwoman\u2019s hair is long, but her mind is short,\u201d and \u201cA woman is worse\nthan a dog, for it does not bark at its master,\u201d or stories\nillustrative of a wife\u2019s obstinacy, folly, or perfidy, so there\nflourish by their side numerous popular arguments in favour of women,\ngenerally conveyed in the form of stories. In the Perso-Turkish\nstory-book of \u201cThe Forty Viziers,\u201d a tale accusing women frequently\nalternates with one told in their defence. The framework of the\ncollection is as follows:\u2014A wicked queen calumniates her stepson as\nPh\u00e6dra calumniated Hippolytus. His father sentences him to death. But\nthe forty ministers intercede for him, each of them daily telling a\ntale of which the aim generally is to show how little reliance can be\nplaced on a woman. Each night the queen tells a story which is usually\nof quite the opposite tendency, pointing out that men are miserable\ncreatures, and that they are morally inferior to women. At the end of\nthe forty days and nights, the prince is allowed to speak in his own\ndefence (having been during that period prohibited by the astrologers\nfrom opening his lips), and all goes well. Among encomiums upon women,\nthe story of Vi\u015b\u0101kh\u0101 (forming No. 7 of the present collection and a\npart of No. 8) is entitled to rank high. Her discretion, intelligence,\nand thoughtfulness for others, entitle her to an honourable place among\nthe heroines of popular fiction. One of her decisions of a knotty legal\npoint is specially interesting, as it belongs to the cycle of which\nSolomon\u2019s judgments in the case of the two disputing mothers is the\nbest known example. The actual mother and the adopted mother of a boy\ndispute as to which is really his mother. The point is legally\nimportant, for with the possession of the boy goes that of his deceased\nfather\u2019s homestead. The case is referred to the king, whose ministers\ninvestigate it, but in vain. At length Vi\u015b\u0101kh\u0101 is consulted. She\nreplies, \u201cWhat need is there of investigation? Speak to the two women\nthus: \u2018As we do not know to which of you two the boy belongs, let who\nis the strongest take the boy.\u2019 When each of them has laid hold of one\nof the boy\u2019s hands and he begins to cry out on account of the pain, the\nreal mother will let go, being full of compassion for him, and knowing\nthat if her child remains alive she will be able to see it again. But\nthe other, who has no compassion for him, will not let go.\u201d [34]\nProfessor Schiefner has called attention in a note to the article in\n\u201cAusland\u201d by the late Professor Benfey on the somewhat similar tale of\n\u201cDie Kluge Dirne,\u201d and to the variant of the Vi\u015b\u0101kh\u0101 story given in Mr.\nSpence Hardy\u2019s \u201cManual of Buddhism.\u201d There is a well-known folk-tale\nabout a woman\u2019s intelligence, of which the Russian variant may be cited\nhere. It is the 6th of Khudyakoff\u2019s collection of \u201cGreat Russian\nPopular Tales\u201d (Moscow, 1860). A peasant girl was so intelligent that\nshe solved all the problems proposed to her by a certain judge. Charmed\nby her cleverness, he married her. But he stipulated that if she ever\nfound fault with any of his legal decisions she was to be divorced, and\nwas bound to return at once to her father\u2019s cottage. Only she was to be\nallowed to take away with her whatever thing she liked best in her\nhusband\u2019s house. All went well for some time with the judge and his\nclever wife. At length she heard him deliver a preposterous judgment in\ncourt, and she could not help protesting against it. Accordingly she\nwas ordered to return to her father\u2019s hut. She obeyed, but she took\nwith her the judge, to whom she had administered so much liquor before\nleaving, that she was able to drive him in a cart tranquilly sleeping.\nWhen he awoke, and found himself in his father-in-law\u2019s cottage, he\nnaturally asked how he got there. \u201cI brought you away with me,\u201d replied\nthe divorced wife. \u201cYou know I was entitled to take away whatever I\nliked best in your house, and I chose you.\u201d [35] There is a very\ninteresting story of the same kind in Radloff\u2019s great collection of\nsongs and tales from Central Asia (\u201cProben der Volkslitteratur der\nt\u00fcrkischen St\u00e4mme Sud-Sibiriens,\u201d vol. iii. pp. 347\u2013354). There was\nonce a choleric khan who understood the language of birds. He ordered\nhis vizier one day to find out what two geese had said to each other as\nthey flew past, threatening to put him to death if he failed to do so.\nThe vizier applied for help to the khan\u2019s wise daughter, who gave him\nthe information he required. He promised not to mention his informant,\nbut he broke his promise. The khan was so angry with his daughter, when\nhe found out that it was she who had told the vizier what the geese had\nsaid, that he gave her in marriage to the most miserable specimen of\nhumanity he could find. She proved an excellent wife to her unsightly\nand poverty-stricken husband, and he and she prospered in consequence.\n[36]\n\nThe story of the cleverness of Mahaushadha (No. 8) forms the\ncounterpart of that of Vi\u015b\u0101kh\u0101, who herself plays a part in the tale,\nwhich is told at somewhat tedious length. Some of its incidents will be\nfamiliar to readers of Western folk-tales. Professor Schiefner has\ncalled attention (in a footnote to page 129) to several variants of the\nstory of the mystic fowl\u2014sometimes a cock, sometimes a hen or goose, a\nlayer of golden eggs\u2014the eater of which is destined to become a king.\nIt forms the opening of the German story of \u201cThe Two Brothers\u201d (Grimm,\nNo. 60, vol. iii. pp. 102\u2013107); but in it the peculiarity of the bird\nis stated to be that the eating of its heart and liver enables the\neater to become rich. Three Russian variants of the story are given by\nAfanasief in his collection of \u201cRussian Popular Tales\u201d (v., No. 53,\nviii., No. 26, and pp. 464\u20137). In all of them the eater of the bird or\na part of it becomes a king. Many mythologists [37] recognise in the\ngolden egg the Sun, which may be looked upon as a gleaming egg laid\nevery morning by the brooding Night. But the king-making power\nattributed to the bird\u2019s eaten flesh remains a mystery. In the story of\nMahaushadha, the boy Bahvannap\u0101na, who has eaten the head of the mystic\ncock, is elected king by the ministers at a certain court on account of\nhis good looks. Having gone forth in search of some successor to their\ndeceased monarch, they find him sleeping under a tree, \u201cthe shadow of\nwhich never moved from his body,\u201d and they exclaim, \u201cAs he is extremely\nhandsome, and is well provided with signs, we will invest him with the\nsovereignty.\u201d In the East-European variants the fortunate youth is\nfrequently chosen as king because his taper, when he takes one to\nchurch, kindles of its own accord. One of the tasks which Mahaushadha\nis called upon to execute by way of proving his cleverness is \u201cto\nsupply some rice which had not been crushed with a pestle, and yet was\nnot uncrushed, and which had been cooked neither in the house nor out\nof the house, neither with fire nor yet without fire,\u201d and to send it\n\u201cneither along the road nor yet away from the road, without its being\nshone upon by the daylight, but yet not in the shade,\u201d by a messenger\nwho should be \u201cnot riding, but also not on foot\u201d (page 139). Similar\ntests frequently appear in European folk-tales. Thus, in one of the\nLithuanian Tales (Schleicher, No. 1), a gentleman promises to marry a\nvillage maiden if she can fulfil certain conditions, saying, \u201cIf you\ncome to me neither clothed nor bare, not riding nor driving nor\nwalking, not along the road, nor beside the road, nor on the footpath,\nin summer and likewise in winter, then will I marry you.\u201d The abduction\nof the mule which was watched by five men (page 142), one of whom sat\non its back while the others held its four legs, is evidently a\nreminiscence of an ingenious theft commemorated in many such stories as\n\u201cThe Master Thief\u201d (Grimm, No. 192). But Mahaushadha\u2019s contrivances for\nmaking the dog talk and for keeping the sheep thin (page 175) are\nnovel. The latter, as a plan of working on the body through the eye,\nmay be compared with Jacob\u2019s use of the rods which he placed \u201cin the\nwatering-troughs when the flocks came to drink\u201d (Genesis xxx. 38).\n\nThe \u201cClever Thief\u201d (No. 4) is one of the numerous variants of the\nwell-known story which we generally associate with the treasure of\nRhampsinitos. [38] As Professor Schiefner has pointed out some of its\nWestern parallels (pp. 37 and 43), it is not necessary to do more here\nthan to add a few references to those which he has given. Professor\nSchiefner has himself written on the subject. [39] The most recent\ncommentator is Professor G. Maspero, who has devoted to it four pages\nof the Introduction to his collection of ancient Egyptian tales. [40]\nThe name of Rhampsinitos, he says, is a Greek form of the Egyptian name\nRam-sis-si-nit, or Ramses the son of Nit. Two objections, he remarks,\nhave been made to the supposition that the story is of Egyptian origin.\nOne is the nature of the masonry employed by the builders of the\ntreasury, which has been stated not to be in keeping with Egyptian\narchitectural practice. The other is the shaving of the beards of the\ndrunken soldiers who had been set to watch the corpse of the clever\nthief\u2019s comrade. This has been said to be an incident evidently not of\nEgyptian origin, seeing that in Egypt only barbarians wore beards. But\nProfessor Maspero impugns both objections. He shows that some Egyptian\ntemples did actually possess hiding-places resembling that described in\nthe story; and as regards the shaving, he points out that in the first\nplace Egyptians could wear beards, and did wear them when they felt\ninclined, and that in the second place the soldiers who guarded the\ncorpse would belong \u201cto a tribe of Lybian origin of the name of\nMatiou,\u201d and therefore be fully entitled, in their capacity of\nforeigners, to wear their beards. A modern Greek variant of the story\nhas been lately discovered in Cyprus, [41] and Mr. Tawney has recently\ntranslated an Indian variant, [42] which offers a striking resemblance\nto the Gaelic tale of \u201cThe Shifty Lad.\u201d [43] The Tibetan tale, however,\nis more nearly akin to the Egyptian form of the story than to that\nwhich it takes in this Indian variant.\n\nThe story of Prince Sudhana (No. 5) has several points in common with\nWestern folk-tales. One of these is the capture by the hunter Phalaka\nof the celestial maiden, the Kinnar\u012b Manohar\u0101, who becomes Sudhana\u2019s\nbride. This is effected by means of a \u201cfast-binding chain\u201d which the\nhunter throws around her when she is bathing in a lake. Her companions\nfly away heavenward, leaving her a captive on earth. This incident will\nat once remind the reader of the captures of \u201cswan-maidens\u201d and other\nsupernatural nymphs, which so frequently occur in popular romance. It\nis usually the swan\u2019s feather-dress or bird-husk on which the liberty\nof the captured maiden depends. While she is deprived of it she must\nlive on earth as a mortal\u2019s wife. But if she can recover it, she\nbecomes a bird once more, and soars heavenward. Manohar\u0101 is captured by\nmeans of a magic chain. But her power of flying through the air depends\nupon her possession of a jewel. So long as she is without that, she\nremains a slave; when she recovers it, she becomes free and flies\naloft. [44] Sudhana\u2019s visit to the palace of his supernatural wife\u2019s\nfather, and the task which is set him of recognising her amid her\nladies, bear a strong resemblance to the adventures which befall the\nheroes of many tales current in Europe. A mortal youth often obtains,\nand then for a time loses, a supernatural wife, generally represented\nas the daughter of a malignant demon. He makes his way, like Sudhana,\nto the demon\u2019s abode. There tasks are set him, which he accomplishes by\nmeans of his wife\u2019s help. One of these is that he shall recognise her\nwhen surrounded by her numerous sisters, each of whom is exactly like\nher in appearance and dress. He calls upon her to step forth from among\nthem; she does so, and the recognition takes place.\n\nAs a specimen of an European variant of the tale may be taken the\nRussian story of \u201cThe Water-King\u201d (\u201cRussian Folk-Tales,\u201d No. 19). In it\na prince steals the dress of one of the water-king\u2019s twelve daughters\nwhile they are bathing. Her sisters become spoonbills and fly away, but\nshe remains in his power till he restores her dress. Then she also\nflies away in spoonbill form. When he arrives after a time at her\nfather\u2019s palace, she aids him to accomplish the tasks which are set\nhim. At last the water-king says, \u201cChoose yourself a bride from among\nmy twelve daughters. They are all exactly alike in face, in hair, and\nin dress. If you can pick out the same one three times running, she\nshall be your wife; if you fail to do so, I shall have you put to\ndeath.\u201d The maiden whose dress he had stolen and restored enables him\nto succeed in this task also. The recognition of Sudhana by his wife,\nbrought about by means of a ring, is an incident of which frequent use\nis made in folk-tales. When a demon\u2019s daughter, or a princess who has\nbeen enslaved by a demon, has enabled a hero to escape along with her\nfrom that demon\u2019s power, she often warns him that he will forget her if\nhe, on his return home, kisses his mother (as in \u201cTwo Kings\u2019 Children,\u201d\nGrimm, No. 113), or does something else which he has been forbidden to\ndo. He always neglects the warning and forgets his wife. But eventually\nshe manages to remind him of her existence, usually by means of a ring.\nIn the similar story of \u201cThe Mastermaid\u201d (\u201cTales from the Norse,\u201d No.\n11), the recognition is due to a golden apple and two golden fowls\nwhich the hero and heroine had carried off from a giant\u2019s palace. In\n\u201cThe Battle of the Birds\u201d (Campbell\u2019s \u201cWest Highland Tales,\u201d No. 2),\nthe prince forgets the giant\u2019s daughter after being kissed by \u201can old\ngreyhound,\u201d but remembers her when he hears a conversation between a\ngolden pigeon and a silver pigeon which spring out of a glass offered\nto his forgotten love. Similar parallels to this story will be found in\nmost of the large collections of European folk-tales.\n\nA curious feature in the story is the ablution to which Manohar\u0101 is\nsubjected after her stay among mortals (p. 71), in order that \u201cthe\nsmell of humanity\u201d may be \u201cwashed off her.\u201d In a similar story in the\n\u201cKath\u0101 Sarit S\u0101gara,\u201d [45] a hero who has been deserted by his\ncelestial spouse, Bhadr\u0101, wanders long in search of her. At length he\nreaches a mountain lake to which come \u201cto draw water many beautiful\nwomen with golden pitchers in their hands.\u201d He asks them why they are\ndrawing water, and they reply, \u201cA Vidy\u00e1dhar\u00ed of the name of Bhadr\u00e1 is\ndwelling on this mountain; this water is for her to bathe in.\u201d\nWhereupon he slips into one of the pitchers the jewelled ring which his\nwife had given him. And so it comes to pass that when \u201cthe water of\nablution\u201d is poured over her, the ring falls into her lap. She\nrecognises it, and all goes well.\n\nThe long history of \u201cPrince J\u012bvaka, the King of Physicians\u201d (No. 6),\nhas little in common with Western folk-lore. The cures he performs, by\neither opening the skull and removing from the brain headache-producing\ncentipedes, or else eliminating such similar intruders by a less heroic\noperation, may, however, be likened to somewhat similar kinds of\nsurgical treatment mentioned in European folk-tales. Thus in a modern\nGreek story [46] a girl is relieved from the presence of a number of\nsnakes which had taken up their abode within her by being suspended\nfrom a branch of a tree above a caldron of boiling milk, the vapour\narising from which induced the reptiles to come forth. There is an\nEnglish story also of a country clergy-man who could obtain no rest\nfrom headaches, till at last he induced the village blacksmith to hit\nhim on the head with his largest hammer. The ecclesiastic\u2019s skull\ncracked beneath the blow, and out came sufficient swarms of earwigs to\naccount for his complaint. But this story requires verification. The\ncure effected at p. 103, to which no parallel is found in the variant\nof the legend in Mr. Spence Hardy\u2019s \u201cManual of Buddhism,\u201d though the\nskull-opening incident occurs in it (p. 242), resembles that brought\nabout by K\u012brtisen\u0101 in the case of King Vasudatta\u2019s headache in the\nKath\u0101 Sarit S\u0101gara. [47] She learnt how to treat the malady from a\nR\u0101kshas\u012b, who gave the following instructions as to how the king might\nbe cured, unaware that a human being was listening:\u2014\u201cFirst his head\nmust be anointed by rubbing warm butter on it, and then it must be\nplaced for a long time in the heat of the sun, intensified by noonday.\nAnd a hollow cane-tube must be inserted into the aperture of his ear,\nwhich must communicate with a hole in a plate, and this plate must be\nplaced above a pitcher of cool water. Accordingly the centipedes will\nbe annoyed by heat and perspiration, and will come out of his head, and\nwill enter that cane-tube from the aperture of the ear, and, desiring\ncoolness, will fall into the pitcher.\u201d K\u012brtisen\u0101 carried out these\ninstructions, and the result was that she \u201cextracted from the head of\nthat king, through the aperture of the ear, one hundred and fifty\ncentipedes.\u201d\n\nThe lovely maiden \u0100mrap\u0101l\u012b, the Dryad-like nymph who emerges (p. 85)\nfrom the kadal\u012b tree in the \u0101mra grove, closely resembles the\ntree-maidens who figure in some European popular tales. In the 21st of\nHahn\u2019s \u201cGriechische M\u00e4rchen,\u201d the stem of a laurel opens and forth\ncomes \u201ca wondrously fair maiden.\u201d In the sixth story of Basile\u2019s\n\u201cPentamerone,\u201d a fairy comes forth in the same way from a date spray,\nand in the second from a bilberry twig. The homes of the nymphs of this\nclass are as often flowers as trees. In a Russian story (Afanasief,\nvi., No. 66), the heroine is transformed after death into a wondrous\nblossom. At midnight \u201cthe blossom begins to tremble, then it falls from\nits stem to the ground, and turns into a lovely maiden.\u201d In the same\nway the heroine of the German story of \u201cThe Pink\u201d (Grimm, No. 76)\nbecomes a flower at her lover\u2019s wish; and many other similar instances\nmight be quoted. All such ideas as these appear to have been originally\nconnected with the tree-worship which formed so important a part of the\nreligion of our remote ancestors, and on which so excellent a work was\nwritten a few years ago by the late Wilhelm Mannhardt. [48]\n\nOf special interest, as dealing with this kind of worship, is the\nopening of the Buddhistic legend of Mah\u0101k\u0101\u015byapa and Bhadr\u0101 (No. 9).\nTree-worship existed long before Buddhism was heard of, and it has\nsucceeded in maintaining its existence in many lands up to the present\nday. There is no lack of stories relating to it; but it is not often\nthat we obtain so clear an insight into the ideas of tree-worshippers,\nor are favoured with so detailed an account of the rites which they\nwere wont to celebrate, as are afforded by the description of the\nchildless Brahman\u2019s appeal to the Nyagrodha tree (p. 187). It serves to\nillustrate the confusion existing in the minds of tree-worshippers\nbetween the material tree and its spiritual tenant. The Brahman\nNyagrodha, the tree\u2019s namesake, first caused the ground in its\nneighbourhood to be \u201csprinkled, cleansed, and adorned.\u201d Then he set up\nflags and banners, and provided a profusion of perfumes, flowers, and\nincense. Finally, \u201che prayed to the tree-haunting deity,\u201d promising to\npay that divine being due honour if a son should be born to him, but\nthreatening, in case he should remain childless, to cut down the tree\nand split it into chips, destined to be consumed with fire. In another\npassage of the Kah-gyur (vol. vi., p. 280) Professor Schiefner remarks\nin a note appended to this passage, \u201cBhagavant gives directions that,\nin case it is absolutely necessary to fell a tree, the work-masters of\nthe Bhikshus shall draw a circle around it seven or eight days before\nfelling it, offer up perfumes, flowers, and oblations, recite tantras\nand utter spells, proclaim abhorrence of the path of the ten vices, and\nmoreover say, \u2018Let the deity who inhabits this tree find another\ndwelling. With this tree shall a religious or ecclesiastical work be\naccomplished.\u2019 Seven or eight days after this the tree may be felled.\nBut if any change be perceptible, it must not be felled. If none is\nperceptible, then it may be cut down.\u201d\n\nOne of the stories of the \u201cPanchatantra\u201d (the 8th of Book 5) may be\ncompared with the opening of No. 9, so far as tree-worship is\nconcerned, and with the already quoted (in illustration of No. 1)\nGerman story about a wife\u2019s unreasonable wishes. A weaver, who wanted\ntimber for a new loom, was about to fell a tree, when the spirit which\nresided in it protested against the operation, and promised, if the\ntree was spared, to fulfil any wish the weaver might express. The\nweaver assented, but before specifying his wish he went home and\nconsulted his wife. She recommended him to ask for an additional pair\nof hands and another head, for by their means he would be able to keep\ntwo looms going instead of one. The weaver took his wife\u2019s advice, and\nrequested the tree-spirit to render him two-headed and four-armed. \u201cNo\nsooner said than done. In an instant he became equipped with a couple\nof heads and four arms, and returned home highly delighted with his new\nacquisitions. No sooner, however, did the villagers see him, than,\ngreatly alarmed, they exclaimed \u2018a goblin! a goblin!\u2019 and between\nstriking him with sticks and pelting him with stones speedily put an\nend to his existence.\u201d [49]\n\nThe greater part of No. 9, the account of the ascetic life led by\nBhadr\u0101 and her husband, belongs to a different world from that of\nfolk-lore, but in the \u201cActa Sanctorum,\u201d and in some popular legends\nderived from that source, parallels may be found equally conducive to\nedification.\n\nIn No. 10, also, we are taken away from the region of folk-tales, but\nthis time into that of such literary fictions as form a part of the\n\u201cThousand and One Nights.\u201d It, also, is not of a very edifying nature;\nbut it is valuable as showing what utter nonsense many of the corrupted\nBuddhistic legends contain, and illustrating the custom prevalent among\nliterary Buddhists (one in which they were perhaps surpassed by the\nChristian compilers of such works as the \u201cGesta Romanorum\u201d) of\nappending an unexceptionable moral to a tale of an unsavoury nature.\nThe rapidity with which the narrator, at the close of the story of\nUtpalavar\u1e47\u0101, passes from the record of her dissoluteness to the account\nof her conversion is somewhat startling. The same remark applies also\nto the close of the history of K\u1e5bi\u015b\u0101 Gautam\u012b (No. 11). That narrative\nis as little edifying, for the most part, as the legend which precedes\nit. One of the tricks resorted to in it, the lengthening at will, by\nmeans of some magical substance, of the nose of an obnoxious\nindividual, frequently figures in popular tales. In one of the stories\nfrom Central Asia (J\u00fclg, \u201cMongolische M\u00e4rchen,\u201d No. 14), the fairies\nelongate an intruder\u2019s nose to such an extent that they are able to tie\nseven knots in it. But they perform that operation by sheer force. In\nEuropean folk-tales the abnormal growth of the nose, or the sudden\nappearance of horns or the like, is generally caused by the magical\nproperties of some fruit or other apparently harmless substance (Grimm,\nNo. 122, iii., 204, Hahn, No. 44). In the present case, the means\nemployed for the lengthening of the nose is a piece of wood, and a\npiece of another kind of wood reverses the operation. In the folk-tales\nthe magical substance which produces the wished-for result is generally\ndiscovered by accident. In the Tibetan legend its discovery is due to\nits employer\u2019s observation of a raven, which lengthened its beak by\nrubbing it on a piece of wood when it wanted to get at a corpse\notherwise out of its reach, and afterwards reduced it to its normal\nproportions when it had finished its meal. The magic lute which plays\nso important a part in the story of Su\u015bro\u1e47\u012b (No. 12) is of course\nclosely related to all the musical instruments of magic power which\nboth literature and folk-lore have rendered familiar, from the harp or\nlyre of Orpheus or Amphion to the pipe of the Piper of Hameln, the\ndance-inspiring fiddle of the German tales of \u201cRoland\u201d and \u201cThe Jew in\nThorns\u201d (Grimm, Nos. 56 and 110), the magic flute which an angel gives\nto the strong fool of the modern Greek story of Bakala (Hahn, No. 34),\nand a number of similar instruments capable of making trees and rocks\nreel and men and women wildly skip. In these dance-compelling\ninstruments many mythologists recognise symbols of the wind. [50] One\nof the most interesting of the European folk-tales in which such\ninstruments occur is the Esthonian story of \u201cPikne\u2019s Bagpipes,\u201d of\nwhich a full account is given by A. de Gubernatis in his \u201cZoological\nMythology\u201d (i. 159\u2013161), taken from Dr. L\u00f6we\u2019s excellent translation of\nKreutzwald\u2019s collection (\u201cEhstnische M\u00e4rchen,\u201d No. 9). In it the\nthunder-god is robbed of his bagpipes (toru-pil, \u201cR\u00f6hreninstrument\u201d) by\nthe devil, who hides it away in hell, keeping it in an iron chamber\nguarded by seven locks. The consequence is that the clouds no longer\nyield a drop of rain. The thunder-god, under the form of a boy, obtains\naccess to hell, and persuades the devil to let him play on the magic\nbagpipes. Thereupon \u201cthe walls of hell quaked, and the devil and his\nassociates fainted away and fell to the ground as though dead.\u201d\nReturning home, the thunder-god \u201cblew into his thunder-instrument till\nthe rain-gates opened and gave the earth to drink.\u201d The termination of\nthe history of Su\u015bro\u1e47\u012b is closely akin to that with which all complete\nvariants of the \u201cPuss in Boots\u201d story should end. They ought always to\nconclude with the ingratitude of the hero or heroine of the tale to the\ncat or fox or other animal which has made itself useful. The Marquis de\nCarabas ought to have proved ungrateful to the Booted Cat, just as\nSu\u015bro\u1e47\u012b neglected to give her benefactor, the jackal, the daily meat\nwhich she had promised it. The asseverations of the king\u2019s wives in\nthis story, and those of the hero and heroine of No. 18, may be\ncompared with the similar affirmations of the heroine of the 26th of M.\nLegrand\u2019s \u201cContes Populaires Grecs.\u201d In it a king suffers from a\nstrange malady, three branches having grown over his heart. His\ndisguised sister tells him her story, and adds, \u201cIf I tell the truth, O\nmy king, may one of the branches break which is over your heart!\u201d By\nthree such asseverations she breaks all three branches.\n\nThe story (No. 13) of the actor who dramatises the life of Buddha, and\nis punished for his audacity in making fun of the Six Bhikshus, soars\nhigh above the region of folk-lore. And there is but little in European\npopular fiction which can be likened to the legend of \u201cThe Dumb\nCripple\u201d (No. 14), who pretended to be unable to speak or walk, in\norder that he might not be made a king, reflecting that, \u201cif he were to\nbe invested with sovereign power, this would not be a good thing,\nseeing that in consequence of a sixty years\u2019 reign which he had\naccomplished in a previous state of existence, he had been born again\nin hell, and that he now ran the risk of going to hell a second time.\u201d\nThe same remark holds good of the not very edifying history of\n\u1e5ashya\u015bringa or Gazelle Horn (No. 15), the ascetic who, out of spite,\nprevents rain from falling until his asceticism and his magic power\ncollapse together.\n\nThe story of Vi\u015bva\u1e47tara (No. 16), the princely Bodisat, who not only\ngives away all his property and retires into the forest of penance, but\neven surrenders his two children to a cruel slave-owner, and finally\nhands over his wife to a stranger who demands her, has been already\ntold by Mr. Spence Hardy in his \u201cManual of Buddhism\u201d (pp. 116\u2013124),\nunder the title of \u201cThe Wessantara J\u00e1taka;\u201d but as it is one of the\nmost touching of the class of legends to which it belongs, having in it\nmore of human interest than such narratives generally contain, and as\nthe Tibetan variant is the more poetic and pathetic of the two\nrenderings of the tale, Professor Schiefner has done good service by\ntranslating it. Such acts of renunciation as the princely Bodisat\naccomplished do not commend themselves to the Western mind. An Oriental\nstory-teller can describe a self-sacrificing monarch as cutting slices\nof flesh off his own arms and plunging them into the fire in honour of\na deity, and yet not be afraid of exciting anything but a religious\nthrill among his audience. To European minds such a deed would probably\nappear grotesque. And so the Eastern tales in praise of self-sacrifice\ndo not seem to have impressed the lay mind of Europe. On ecclesiastical\nliterature they probably exerted considerable influence. But folk-tales\ndo not often deal with such heroic operations as were performed by\nPrince Vi\u015bva\u1e47tara in cutting himself loose from all worldly ties in\norder that nothing might prevent him from becoming the consummate\nBuddha. The sorrows of Madr\u012b, the princely ascetic\u2019s wife, who is\nreduced by her husband\u2019s passion for giving everything away first to\nexile and poverty, then to bitter grief on account of the loss of her\ndearly loved little children, and finally to slavery, but who submits\nto all her husband\u2019s commands, may be compared with those of the\npatient Grisildes whose praises Chaucer has sung in \u201cThe Clerke\u2019s\nTale.\u201d The Clerk states in his prologue that the story was one which he\n\u201clerned at Padowe of a worthy clerk,\u201d whose name was \u201cFraunces Petrark,\nthe laureat poete;\u201d Petrarch having freely translated it in the year\n1373 from Boccaccio\u2019s \u201cDecamerone.\u201d This story, however, appears to\nhave been current in Italy for some time before. In folk-tales the\nsimilar sorrows of a wife who is condemned to a series of humiliations\nby a harsh husband are often described; but the husband\u2019s conduct is\ngenerally accounted for by the fact that his wife had at first rejected\nhim with contumely, and he had made up his mind to retaliate. Patient\nGrissel\u2019s husband had absolutely no excuse to plead for his cruelty,\nnor can much be said in extenuation of that of such a husband as the\nGerman \u201cKing Thrushbeard\u201d (Grimm, No. 52), the Norwegian \u201cHacon\nGrizzlebeard\u201d (\u201cTales from the Norse,\u201d No. 6), or the Italian \u201cKing of\nFairland,\u201d the husband of the proud Cintiella (Basile\u2019s \u201cPentamerone,\u201d\nNo. 40). The Russian variant of \u201cPatient Grissel\u2019s Story\u201d (Afanasief,\nv. No. 29) seems worthy of mention, as not being likely to be familiar\nto Western Europe. A king marries a peasant\u2019s daughter on condition\nthat she shall never find fault with anything he says or does. She\nmakes him an excellent wife, and never opposes his will, even when he\ntakes her children from her, pretending that they are to be put to\ndeath, in order that his neighbours might not laugh at them as being\nsprung from a peasant mother; or when he sends her back to her father\u2019s\nhut, and then recalls her from it as a servant, and orders her to get\nready the room intended for his new bride. But the Russian story, as it\nstands alone (with the exception of the opening), is probably an echo\nfrom abroad. [51]\n\nIn the Nid\u0101nakath\u0101 or \u201cThe Three Epochs\u201d (translated in Mr. Rhys\nDavids\u2019s \u201cBuddhist Birth-Stories,\u201d p. 33), there is an account of the\ngreat generosity of Mangala Buddha. \u201cThe story is, that when he was\nperforming the duties of a Bodhisatta, being in an existence\ncorresponding to the Vessentara existence, [52] he dwelt with his wife\nand children on a mountain.\u201d One day a demon named \u201cSharp-fang,\u201d\nhearing of his readiness to bestow gifts, \u201capproached him in the guise\nof a Brahmin, and asked the Bodhisatta for his two children. The\nBodhisatta, exclaiming, \u201cI give my children to the Brahmin,\u201d cheerfully\nand joyfully gave up both the children, thereby causing the ocean-girt\nearth to quake. The demon, standing by the bench at the end of the\ncloistered walk, while the Bodhisatta looked on, devoured the children\nlike a bunch of roots. Not a particle of sorrow arose in the Bodhisatta\nas he looked on the demon, and saw his mouth as soon as he opened it\ndisgorging streams of blood like flames of fire; nay, a great joy and\nsatisfaction welled within him as he thought, \u2018My gift was well given,\u2019\nand he put up the prayer, \u2018By the merit of this deed may rays of light\none day issue from me in this very way.\u2019 In consequence of this prayer\nof his it was that the rays emitted from his body when he became Buddha\nfilled so vast a sphere.\u201d Another strange Indian story about\nself-sacrifice is that of the D\u0101nava or Titan Namuchi, [53] who \u201cdid\nnot refuse to give anything to anybody that asked, even if he were his\nenemy.\u201d Having practised asceticism for ten thousand years \u201cas a\ndrinker of smoke,\u201d he was allowed by Brahm\u0101 to become, like Balder,\nproof against all the ordinary forces of nature. After that he\nfrequently made war against Indra, and often overcame him. When the\ngods and the Asuras churned the ocean of milk with the mountain\nMandara, Namuchi received, as his share in the products of the\nchurning, a horse which had the power of restoring to life, by a sniff,\nany Asura whom the gods had killed. This gave him great power. At\nlength Indra went to Namuchi and asked for that horse as a gift.\nNamuchi gave it, and Indra, \u201cas he could not be slain by any other\nweapon, killed him with foam of the Ganges, in which he had placed a\nthunderbolt.\u201d However, he was born again as \u201can Asura composed all of\njewels,\u201d and he conquered Indra a hundred times. \u201cThen the gods took\ncounsel together, and came to him, and said to him, \u2018By all means give\nus your body for a human sacrifice.\u2019 When he heard that, he gave them\nhis own body, although they were his enemies: noble men do not turn\ntheir backs on a suppliant, but bestow on him even their lives.\u201d\n\nThe story of a charitable monarch, whose uprightness and generosity are\nput to a severe test by a deity, occurs as a folk-tale in Miss Maive\nStokes\u2019s \u201cIndian Fairy Tales\u201d (No. 13). It properly belongs to\nliterature, in which it has assumed various forms, one of which has\nbeen made known to English readers by the late Sir Mutu Coom\u0101ra Sw\u0101my\nin his \u201cArichandra, or the Martyr of Truth; a Drama translated from the\nTamil.\u201d The story as told by an Indian ayah takes this form. There was\na king named Harchand, who \u201cused to pray a great deal to God, and God\nwas very fond of him,\u201d but thought fit to test his goodness. So one\nday, when he had promised an ascetic \u201ctwo pounds and a half of gold,\u201d\nall his wealth was turned into charcoal. In order to keep his word,\nHarchand was obliged to sell his wife and child for a pound and a half\nof gold, and then he sold himself for the other pound. Having become\nthe property of \u201ca Dom, that is, a man of a very low caste, who kept a\ntank into which it was his business to throw the bodies of those who\ndied,\u201d he was charged with the care of the tank, and ordered to take a\nrupee in payment for each adult corpse, eight annas for a dead child,\nor a piece of cloth, in case the bearers of the body had no money. One\nday his wife arrived, bearing the corpse of his son, who had died. She\nhad no money, but she said to herself, \u201cI know that man is my husband,\nso he will not take any money for throwing his child into the water.\u201d\nBut he was so honest, in the interests of his master, that he insisted\nupon a fee, which had to be paid at the expense of his wife\u2019s single\ncovering. Eventually all went well, the dead boy was restored to life,\nand when the reunited royal family returned home, \u201cthe garden was in\nsplendid beauty; the charcoal was turned back into gold, and silver,\nand jewels; the servants were in waiting as usual, and they went into\nthe palace and lived happily for evermore.\u201d\n\nThe principal theme of \u201cThe Fulfilled Prophecy\u201d (No. 17) is one that\noften occurs in popular tales, many of which are devoted to proving how\nimpossible it is for a man, whatever crimes he may commit, to escape\nfrom his destiny. The \u201cTwo Brothers\u201d (No. 18) is one of the great cycle\nof moral tales in which goodness is contrasted with badness, to the\ntemporary advantage but eventual discomfiture of the latter. The\nblinding of the good brother by the bad is an incident suggestive of\nthe opening of the well-known folk-tales of \u201cTrue and Untrue\u201d (\u201cTales\nfrom the Norse,\u201d No. 1), the \u201cTwo Wanderers\u201d (Grimm, No. 107), and a\ngreat number of similar stories, to many of which references are given\nin vol. iii. p. 189, of Grimm\u2019s collection.\n\nStories about ungrateful wives are popular in Asia. In No. 21, \u201cHow a\nwoman requites love,\u201d a husband twice saves his wife\u2019s life, once by\nrescuing her from his brothers, who proposed to feed upon her when\ndestitute of other food in a desert, and again by supplying her with\nfood and drink, much to his own inconvenience, when she was faint from\nhunger and thirst. \u201cHe sliced some flesh off his thighs,\u201d says the\nnarrator, \u201cand gave it to her to eat; and then he opened the veins of\nboth his arms and gave her the blood to drink.\u201d In spite of which, she\nconspired against him with a handless and footless cripple. In one of\nthe Indian variants of the story (\u201cPanchatantra,\u201d iv. 5), the husband\u2019s\nself-sacrifice takes a more poetic form. In the midst of a forest a\nwife suffered intensely from thirst. Her husband went to seek water.\nWhen he came back with some his wife was dead. A voice was heard saying\nthat if he would give up half of his own life hers would be renewed. He\nimmediately pronounced a formula by which he surrendered half of his\nlife, and his wife was thereby resuscitated. Soon afterwards, being in\na garden one day during the absence of her husband, she heard a cripple\nsinging so beautifully that she fell in love with him at once. So she\ntook an early opportunity of pushing her husband into a well. After\nwhich she led a wandering life, carrying about the cripple in a basket\non her head. But her husband, who had not been killed by his fall,\nescaped from the well, and at length confronted her one day in the\npresence of a king, and demanded back the half of his life which he had\ngiven her. She uttered formal words of surrender and fell dead. The\nIndian variant of the story in the Da\u015bakum\u0101racharita is closely akin to\nthe Tibetan, the husband assuaging his wife\u2019s hunger and thirst by\nmeans of his own flesh and blood, and being rewarded by being pushed\ninto a well by his wife, who had fallen in love with a cripple whose\nhands, feet, nose, and ears had been cut off by robbers. [54] This\nstory appears to be the original of a singular Mongol tale (J\u00fclg\u2019s\n\u201cMongolische M\u00e4rchen,\u201d p. 105). A man and his wife were walking along\nnear a cliff, when they heard so lovely a voice resounding that the\nwoman said to herself, \u201cI should like to belong to the man who\npossesses so charming a voice,\u201d and she proceeded to push her husband\ninto a well. Then she set off in search of the possessor of the voice.\nWhen she found him, he turned out to be a loathsome invalid, whose\ngroans had been rendered melodious by the echoing cliff. Full of\nremorse, she tried to make up for the murder of her husband by carrying\naway the invalid, under whose disagreeable weight she pined away and\neventually died (Benfey, \u201cPanchatantra,\u201d i. pp. 436\u2013444). The form\nassumed by the story in the Kath\u0101 Sarit S\u0101gara [55] is almost identical\nwith that in the Kah-gyur. The end, however, is more savage in the\nIndian than in the Tibetan variant. After the ungratefulness of the\nwife had been exposed, the king\u2019s ministers \u201ccut off her nose and ears\nand branded her, and banished her from the country with the maimed man.\nAnd in this matter Fate showed a becoming combination, for it united a\nwoman without nose and ears with a man without hands and feet.\u201d In the\n\u201cThree Snake Leaves\u201d (Grimm, No. 16), a wife who has been resuscitated\nafter her death by her husband conspires against him with a\nship-captain and has him flung into the sea. He is saved, however, and\nshe and her accomplice are ultimately discovered and sentenced to be\ndrowned.\n\nThe story of \u201cThe Grateful Animals and the Ungrateful Man\u201d (No. 26) is\none that is very widely spread throughout Asia, and has made its way\ninto many parts of Europe. The merits of the lower animals were, in\nEastern stories, frequently contrasted with the demerits of man, so far\nat least as gratitude is concerned, many centuries before such ideas as\nhave in modern times led to the formation of societies for the\nprotection of animals had exercised any influence over European\nthought. In the present instance a hunter, who draws out of a pit a\nlion, a snake, a mouse, a falcon, and a man, is rewarded by the two\nbeasts, the bird, and the reptile, and by their aid is enabled to\nescape from prison, after having been thrown into it in consequence of\nthe machinations of the man he had saved. In the \u201cPanchatantra\u201d\n(Appendix to Book i. story 2) a Brahman rescues a tiger, a monkey, a\nsnake, and a man, with similar results. From the work of which the\n\u201cPanchatantra\u201d is the Sanskrit representative, the story made its way,\nabout 750 A.D., into the Syriac \u201cKalilag and Damnag,\u201d and the Arabic\n\u201cKalilah and Dimnah,\u201d and thence, about 1080 A.D., into Symeon Seth\u2019s\nGreek translation from the Arabic, and the Latin translation (through\nthe Hebrew) by Joannes of Capua in the second half of the thirteenth\ncentury, and so into the Spanish, German, French, Italian, and English\ntranslations of different versions of the Arabic work. [56] It occurs\nalso in other works of Buddhistic origin. In a story from the\nRasav\u0101hin\u012b, quoted by Spiegel in his \u201cAnecdota P\u0101lica,\u201d an inhabitant\nof Benares rescues from a hole a dog, a snake, and a man. The dog and\nthe snake are grateful, and by their means their rescuer is enabled to\nescape the impalement to which he had been condemned in consequence of\nthe malice of the ungrateful man he had rescued along with them. There\ncan be little doubt that it was from Indian, and probably Buddhistic,\nsources that such grateful animals made their way into European\nfolk-tales\u2014as the ants, fish, and birds of the \u201cWhite Snake\u201d (Grimm,\nNo. 17); the lions, bears, wolves, foxes, and hares of \u201cThe Two\nBrothers\u201d (No. 60); the ants, ducks, and bees of \u201cThe Queen Bee\u201d (No.\n62); the horse, ducks, stork, and bees of \u201cThe Two Wanderers\u201d (No.\n107); and the bear, mouse, and monkey of \u201cThe Faithful Beasts\u201d (Grimm,\n104 of first edition, afterwards omitted); not to speak of the\nnumberless counterparts of these grateful creatures in the folk-tales\nof every European land.\n\nOf the rest of the stories, the greater part belong to the class of\nanimal fables. Many of them are old acquaintances under a new guise.\n\u201cThe Ungrateful Lion\u201d (No. 27), for instance, which tells how a\nwoodpecker extracted a bone from a lion\u2019s throat, and was supposed by\nthe lion to be sufficiently paid for his trouble by its escape from his\njaws, closely resembles the fable of the wolf which paid in similar\ncoin its long-billed benefactor. \u201cThe Wolf and the Sheep\u201d (No. 29) is\nthe familiar fable of \u201cThe Wolf and the Lamb,\u201d but the final argument\nof the wolf is different. The story of the ass which insists upon\nsinging at the wrong time, and so is caught trespassing, and is\npunished (No. 32), has made its mark in European literature. The jackal\nwhich acts as arbiter between the two otters (No. 34), and takes as its\nshare the main part of the fish they catch, leaving only the head and\ntail for them, closely resembles the well-known legal eater of the\ndisputed oyster and presenter of the oyster-shells to the two claimants\nwho had referred their dispute to his decision. The moral of the tale\nin which the lion is saved by the jackal (No. 35) is the same as that\nof the fable of the netted lion which the mouse rescued by gnawing its\nbonds. The blue-stained jackal (No. 36) is one of the disguised animals\nabout which many fables are current in the West, such as the ass in the\nlion\u2019s hide, or the cat which fell into a shoemaker\u2019s tub, and\nafterwards played the part of a nun. And the monkeys which see the\nreflection of the moon in a well, and think that it has fallen out of\nthe sky into the water, and form themselves into a chain whereby to\ndraw it out (No. 45), are closely related to the foolish persons of the\nWise Men of Gotham class, to whom various similar follies are\nattributed in many lands.\n\n\n\n\n\n\n\n\nTIBETAN TALES.\n\n\nI.\n\nKING M\u0100NDH\u0100TAR. [57]\n\n\nIn olden days, when the life of man was of unlimited duration, lived\nKing Utposhadha. On the crown of his head grew a very soft tumour,\nsomewhat resembling a cushion of cotton or wool, without doing him any\nharm. When it had become quite ripe and had broken, there came forth\nfrom it a boy, shapely and handsome and gracious, perfect in every limb\nand joint, with a skin the colour of gold, a head like a canopy, long\narms, a broad forehead, interlacing eyebrows, and a body provided with\nthe thirty-two signs of a Mah\u0101purusha. [58] Immediately after his birth\nhe was taken into the apartments of the women; and when King\nUtposhadha\u2019s eighty thousand wives saw him, milk began to flow from\ntheir breasts, and each of the women cried out, \u201cLet him suck me! let\nhim suck me!\u201d [59] Wherefore he received the name of M\u0101ndh\u0101tar. [60]\nSome of them thought that, as he came into life out of the crown of a\nhead, he ought to receive the name of M\u016brdhaja (crown-born);\nconsequently the name M\u0101ndh\u0101tar is known to some, and that of M\u016brdhaja\nto others.\n\nThe young M\u0101ndh\u0101tar passed through a space of six \u015aakra-evanescences\n[61] during his boyhood, and an equal length of time after he was\nappointed crown prince. Once, while Prince M\u0101ndh\u0101tar was absent on a\njourney, King Utposhadha fell ill. As he became still worse, although\nhe was treated with medicines from roots, stems, leaves, blossoms, and\nfruits, he ordered the ministers to invest the prince with sovereign\npower. In accordance with the king\u2019s orders, they sent word to the\nprince that King Utposhadha was ill, and had determined to summon him\nin order to invest him with sovereignty; it was meet, therefore, that\nhe should come quickly. Soon after the messenger had set out King\nUtposhadha died. Thereupon the ministers sent another messenger with\nthe tidings that the prince\u2019s father was dead, and that he ought now to\ncome in order to assume the regal power. But Prince M\u0101ndh\u0101tar was of\nopinion that, as his father was dead, there could be no use in his\ngoing, and he remained where he was. The ministers again assembled and\nsent a minister as messenger. When he came to the prince and invited\nhim to assume the sovereign power, M\u0101ndh\u0101tar said, \u201cIf in accordance\nwith the law I acquire the power, the investiture therein ought to take\nplace here.\u201d\n\nThe ministers sent to say, \u201cO king, as there are many things which are\nneeded for a regal investiture, such as a jewel-strewing, [62] a\nthrone, a canopy, a fillet, and armlets, and as the consecration must\ntake place in the palace, therefore it is necessary that the prince\nshould come here.\u201d\n\nHe replied, \u201cIf the power comes to me in accordance with the law, then\nwill all these things come here.\u201d\n\nThe Yaksha Divaukasa, who ran in front of Prince M\u0101ndh\u0101tar, brought the\nthrone and the jewel-strewing, the inmates of the palace brought the\ncanopy, the fillet, and the armlets. As the inmates of the palace came\nthemselves, the place received the name of S\u0101keta. [63] When after this\nthe ministers, the commander-in-chief, and the town and country people\nhad drawn nigh unto the prince for the consecration, they said, \u201cO\nking, be pleased to receive the consecration.\u201d\n\nHe replied, \u201cShall men, forsooth, lay the fillet on me? If I acquire\nthe power according to law, the fillet shall be laid on me by demons.\u201d\n[64]\n\nThereupon the fillet was laid upon him by demons. Moreover the seven\ntreasures were revealed, [65] namely, the treasure of the wheel, the\ntreasure of the elephant, the treasure of the horse, the treasure of\nthe gem, the treasure of the wife, the treasure of the householder,\nand, as the seventh, the treasure of the minister. Also there fell to\nhis share fully a thousand sons, heroic, sturdy, endowed with the\nbeauty of splendid bodies, victorious over hosts of foes.\n\nIn the neighbourhood of Vai\u015b\u0101l\u012b there was a dense forest of a\ndelightful aspect, in which five hundred hermits endowed with the five\nkinds of insight [66] had abandoned themselves to contemplation; and in\nthis dense forest there dwelt also a great number of cranes. Now, as\nnoise is a hindrance to contemplation, and the cranes made a noise as\nthey flew, one of these Rishis became angry, and uttered a curse to the\neffect that the cranes\u2019 wings should be enfeebled. So, in consequence\nof the cranes having irritated the Rishis, their wings became feeble,\nand they took to going about, walking on their feet. The king, as he\nwent afield, saw the cranes walking about in this way, and asked the\nministers why the cranes went afoot. The ministers replied, \u201cO king, as\nnoise is a hindrance to contemplation, the Rishis in their wrath have\ncursed the cranes. On that account, in consequence of the anger of the\nRishis, the cranes\u2019 wings have grown weak.\u201d\n\nThe king said, \u201cCan they be Rishis who are so pitiless towards living\ncreatures? Go to them, sirs, and tell them in my name that they shall\nnot remain in my realm.\u201d\n\nThe ministers executed his commands. The Rishis reflected that the king\nhad power over the four quarters of the world, and they determined to\nbetake themselves to the slopes of Sumeru. So they went away and\nsettled there.\n\nAs King M\u0101ndh\u0101tar\u2019s subjects were thinkers, scanners, and testers, and\nas in the course of thinking, scanning, and testing they took to\ncultivating various arts and industries, they obtained the designation\nof the Wise. Now they occupied themselves with field-labour. When the\nking, as he went afield one day, saw them engaged in field-labour, he\nasked the ministers what those men were doing. The ministers replied,\n\u201cO king, in order that they may obtain refreshment, they produce corn\nand so forth.\u201d The king said, \u201cWhat! do men practise husbandry in my\nrealm? Let the deity send down a rain of seven-and-twenty kinds of\nseed.\u201d No sooner had King M\u0101ndh\u0101tar conceived this idea than the deity\nsent down a rain of twenty-seven kinds of seed. When the king asked the\npeople of his realm to whose merits this occurrence was due, they\nreplied, \u201cTo the king\u2019s merits, as well as also to our own.\u201d\n\nLater on, men took to tilling cotton-fields. When King M\u0101ndh\u0101tar saw\nthis as he went afield, he asked the ministers what those men were\ndoing. The ministers replied, \u201cO king, they are tilling cotton-fields.\u201d\nThe king asked what was the use of that. They answered that it was done\nfor the purpose of producing clothes. Then said the king, \u201cWhat! shall\nthe men of my country till cotton-fields? Let the deity send down a\nrain of cotton.\u201d No sooner had King M\u0101ndh\u0101tar conceived this idea than\nthe deity let a rain of cotton fall. When the king asked the people of\nhis realm to whose merits this occurrence was due, they replied, \u201cTo\nthe king\u2019s merits, as well as also to our own.\u201d\n\nAfterwards these men began to spin cotton, and the king asked what they\nwere doing. The ministers replied, \u201cO king, they are spinning cotton in\norder to procure thread.\u201d The king said, \u201cWhat! are the people in my\nrealm spinning thread? Let the deity send down a rain of cotton\nthread.\u201d No sooner had King M\u0101ndh\u0101tar conceived this idea than the\ndeity sent down a rain of cotton thread. The king asked to whose merits\nthis occurrence was due. The answer was, \u201cTo the king\u2019s merits, as well\nas also to our own.\u201d\n\nAfter this, when they gradually began to weave cotton, the king asked\nwhat they were doing. The answer was, \u201cO king, they are weaving cotton\nin order to obtain raiment.\u201d The king said to himself, \u201cWhat! shall the\nmen of my realm weave cotton? Let the deity send down a rain of\nraiment.\u201d No sooner had King M\u0101ndh\u0101tar conceived this idea than the\ndeity sent down a rain of raiment. The king asked to whose merits this\noccurrence was due. The answer was, \u201cTo the king\u2019s merits, as well as\nalso to our own.\u201d\n\nThe king thought, \u201cThese men are ignorant of the power of my merits. I\npossess Jambudv\u012bpa, the vast, rich, prosperous, fruitful realm,\nabounding in men and living creatures. I possess the seven treasures,\nthe treasures of the wheel, of the elephant, of the horse, of the gem,\nof the wife, of the householder, and, seventhly, of the minister. I\npossess a complete thousand of bold, heroic sons, endowed with the\nbeauty of splendid limbs, entirely victorious over opponents. Now,\nthen, let a rain of precious stones fall within my palace, but not so\nmuch as a single piece of money outside.\u201d\n\nScarcely had this idea occurred to King M\u0101ndh\u0101tar when there began to\nfall within his palace a rain of precious stones which lasted for seven\ndays, while outside not so much as a single piece of money fell. So\nKing M\u0101ndh\u0101tar, like a being who has acquired great power and\nsupernatural force by means of virtue and merit, enjoyed the fruits of\nhis merits. The king asked to whose merits this was due. The reply was,\n\u201cTo the merits of the king.\u201d Then the king said, \u201cHonoured sirs, ye\nhave been in the wrong. If ye had said that all these things took place\non account of the merits of the king, I should have caused a rain of\nprecious stones to fall over the whole of Jambudv\u012bpa, and each of you\nwho wanted gems would have had as many as he wished.\u201d\n\nDuring this inauguration of King M\u0101ndh\u0101tar\u2019s rule six\n\u015aakra-evanescences passed away. Then King M\u0101ndh\u0101tar asked his runner,\nthe Yaksha Divaukasa, \u201cIs there not some part of the world as yet\nunsubdued by me which I could subdue?\u201d\n\nDivaukasa replied, \u201cO king, there is the dv\u012bpa named P\u016brvavideha, which\nis vast, rich, prosperous, fruitful, and replete with many men and\nliving creatures. Thither might the king go and rule.\u201d\n\nThen King M\u0101ndh\u0101tar reflected that he was in possession of the rich and\nso forth Jambudv\u012bpa, that he possessed the seven treasures, that of the\nwheel and so forth, that he had a full thousand of heroic sons, that a\nrain of precious stones had fallen inside his palace for seven whole\ndays, and that he now heard that there existed a part of the world\ncalled P\u016brvavideha; so he determined that he would go thither and rule\nover it also. Scarcely had the king entertained this idea when,\nsurrounded by his thousand sons, and accompanied by an army eighteen\nko\u1e6di [67] strong, he rose heavenward and betook himself to\nP\u016brvavidehadv\u012bpa. There, like a being who has acquired great power and\nsupernatural force by means of virtue and merit, he ruled, enjoying the\nfruits of his merits, for many years, many hundreds, many thousands,\nmany hundreds of thousands of years. While he was ruling over\nP\u016brvavidehadv\u012bpa, six \u015aakra-evanescences passed away.\n\nAfterwards King M\u0101ndh\u0101tar asked the Yaksha Divaukasa whether there\nexisted any other dv\u012bpas not as yet rendered subject to him. Divaukasa\nreplied that there still remained a dv\u012bpa called Aparagod\u0101n\u012bya, vast,\nrich, prosperous, fruitful, replete with many men and living creatures,\nand that the king should go thither and reign therein. Then King\nM\u0101ndh\u0101tar reflected that he possessed the rich and so forth Jambudv\u012bpa,\nthat a rain of precious stones had fallen within his palace for the\nspace of seven days, that he had come to P\u016brvavidehadv\u012bpa, and ruled\nthere during many years, many hundreds, many thousands, many hundreds\nof thousands of years, and that as he now heard that there existed\nanother dv\u012bpa, called Aparagod\u0101n\u012bya, he would go there also and rule\nover it too. Scarcely had King M\u0101ndh\u0101tar entertained this idea when he\nrose heavenward, surrounded by his thousand sons, accompanied by a host\neighteen ko\u1e6di strong. Having reached Aparagod\u0101n\u012bya, he tarried therein;\nand like a being who has acquired great power and supernatural force by\nmeans of virtue and merit, enjoying the fruits of his deserts, he ruled\nin Aparagod\u0101n\u012bya for many years, many hundreds, many thousands, many\nhundreds of thousands of years. While he was ruling in Aparagod\u0101n\u012bya,\nsix \u015aakra-evanescences passed away.\n\nAfterwards King M\u0101ndh\u0101tar asked the Yaksha Divaukasa whether there\nremained any other dv\u012bpa not yet subjected to him. Divaukasa replied\nthat there was another dv\u012bpa called Uttarakuru, vast, rich, prosperous,\nfruitful, replete with many men and living creatures, the inhabitants\nof which were still unsubdued and independent, and that he ought to go\nthere and rule over his hosts. Thereupon King M\u0101ndh\u0101tar reflected that\nhe possessed the vast, rich, and so forth Jambudv\u012bpa, that a rain of\nprecious stones had fallen within his palace for the space of seven\ndays, that he had ruled in P\u016brvavidehadv\u012bpa for many years, many\nhundreds, many thousands, many hundreds of thousands of years, and that\nhe had done likewise in Aparagod\u0101n\u012bya, and that he now heard that there\nalso existed a dv\u012bpa called Uttarakuru, vast, rich, prosperous,\nfruitful, replete with many men and living creatures, the inhabitants\nof which region were as yet unsubdued and independent, and that it was\nmeet for him to go there and rule his hosts. Scarcely had King\nM\u0101ndh\u0101tar entertained this idea when he rose heavenwards, surrounded by\nhis thousand sons, accompanied by an army eighteen ko\u1e6di strong, his\nseven treasures having been sent on in front. On one side of Sumeru he\nsaw several white spots. Having remarked them, he asked the Yaksha\nDivaukasa what those white spots were. \u201cO king,\u201d replied the Yaksha,\n\u201cwhat you see is the rice grown without ploughing or sowing by the\ninhabitants of Uttarakuru. As they enjoy this rice without having\nploughed or sown, so will you, O king, when you have arrived there,\nenjoy this rice which grows without ploughing or sowing.\u201d King\nM\u0101ndh\u0101tar spoke about this to his ministers, saying, \u201cHave ye, O\nchieftains, seen the white spots?\u201d\n\n\u201cYes!\u201d\n\n\u201cO chieftains, they are formed by the rice which the inhabitants of\nUttarakuru obtain without ploughing or sowing. As the inhabitants of\nUttarakuru enjoy this rice which grows without ploughing or sowing, so\nwill ye also enjoy it when ye have arrived there.\u201d\n\nKing M\u0101ndh\u0101tar afterwards saw from afar some garland-like trees of\nvarious colours planted on one side of Sumeru. Having remarked them, he\nasked the Yaksha Divaukasa what were these garland-like trees of\nvarious colours. \u201cO king, these are the wishing-trees of the\ninhabitants of Uttarakuru. The inhabitants of Uttarakuru clothe\nthemselves with garments from the wishing-trees.\u201d\n\nWhen King M\u0101ndh\u0101tar heard this, he said to his ministers, \u201cO\nchieftains, have you seen the garland-like trees of various colours\nplanted over there?\u201d\n\n\u201cYes!\u201d\n\n\u201cO chieftains, those are the wishing-trees that bear the garments with\nwhich the inhabitants of Uttarakuru clothe themselves. Ye also, when ye\nhave arrived there, will clothe yourselves with garments from off the\nwishing-trees.\u201d\n\nKing M\u0101ndh\u0101tar reached Uttarakuru, and there, enjoying the fruits of\nhis deserts, like a being who has acquired great power and supernatural\nforce through his virtue and merit, he ruled over his hosts for many\nyears, many hundreds, many thousands, many hundreds of thousands of\nyears. While he ruled over his hosts there, six \u015aakra-evanescences\npassed away.\n\nLater on King M\u0101ndh\u0101tar asked the Yaksha Divaukasa whether there still\nremained anywhere a dv\u012bpa as yet unsubdued. Divaukasa said, \u201cNo, there\nis none. However, there are the thirty-tree gods, who, long-lived,\nendowed with beauty, and replete with bliss, perpetually abide in the\nlofty Vim\u0101na palace. Be pleased, O king, to go thither in order to look\nupon the thirty-three gods.\u201d Then King M\u0101ndh\u0101tar reflected that he\npossessed the vast, rich, prosperous, fruitful, and replete with many\nmen and living beings Jambudv\u012bpa, and that he possessed the seven\ntreasures of the wheel and so forth, and that he had a full thousand of\nheroic sons, and that a rain of precious stones had fallen within his\npalace for the space of seven days, and that he had gone to\nP\u016brvavidehadv\u012bpa and had ruled there for many years, many hundreds,\nmany thousands, many hundreds of thousands of years; and that he had\ngone on to Aparagod\u0101n\u012byadv\u012bpa, and had there ruled for many years, for\nmany hundreds, many thousands, many hundreds of thousands of years; and\nthat he had moved forward to Uttarakurudv\u012bpa, and there also had ruled\nover his hosts for many years, many hundreds, many thousands, many\nhundreds of thousands of years; and that inasmuch as there were\nthirty-three gods, long-lived, endowed with beauty, and replete with\nbliss, perpetually abiding in the lofty Vim\u0101na palace, therefore he\nwould make his way thither in order to visit the thirty-three gods.\nScarcely had this idea occurred to King M\u0101ndh\u0101tar when he arose,\nsurrounded by his thousand sons, accompanied by an army eighteen ko\u1e6di\nstrong, and proceeded heavenwards, sending his seven jewels on in\nfront.\n\nSumeru, the monarch of mountains, is surrounded by seven mountains of\ngold. King M\u0101ndh\u0101tar tarried on Mount Nemindhara, and while he ruled\nover his hosts on Mount Nemindhara six \u015aakra-evanescences passed away.\nThence he betook himself to the golden mountain A\u015bvakar\u1e47a. While he\nruled over his hosts there six \u015aakra-evanescences passed away. From\nMount A\u015bvakar\u1e47a he went to the golden mountain Sudar\u015bana, and while he\nruled over his hosts there six \u015aakra-evanescences passed away. From\nMount Sudar\u015bana he went to the golden mountain Khadiraka, and while he\nruled over his hosts there six \u015aakra-evanescences passed away. From\nMount Khadiraka he went to the golden mountain I\u015b\u0101dh\u0101ra, and while he\nruled over his hosts there six \u015aakra-evanescences passed away. From\nMount I\u015b\u0101dh\u0101ra he went to the golden mountain Yugandhara, and while he\nruled over his hosts there six \u015aakra-evanescences passed away.\n\nWhen he left Mount Yugandhara, taking his course heavenwards, the five\nhundred Rishis, who now dwelt on one of the slopes of Sumeru, saw him\ncoming, and they said, \u201cHonoured sirs, here comes the worst of kings.\u201d\nThe Rishi Durmukha poured water into the palms of his hands, and flung\nit towards the host in order to stop it. Then the treasure of the\nminister, which went in front of the host, said to the Rishis, \u201cO\nBrahmans, cease to be angry. This is one who is everywhere victorious.\nThis is King M\u0101ndh\u0101tar. It is not a case of cranes.\u201d Now when King\nM\u0101ndh\u0101tar came up to that spot, he asked who had stopped the army. The\ntreasure of the minister replied that the Rishis had done so. The king\nasked what those Rishis delighted in. The minister replied, \u201cIn their\nmatted hair.\u201d [68] The king said, \u201cThen let it fall. And as for\nthemselves, let them go on in front of me.\u201d Thereupon their matted hair\nfell, and they themselves began to move on in front of him, their hands\ngrasping bows and arrows. Then the treasure of the wife said to the\nking, \u201cO king, these Rishis are practising austerities; you ought to\nlet them go free.\u201d So the king let them go free; and when they had\nagain betaken themselves to their works of penance they became\npossessed of the five kinds of insight.\n\nBut King M\u0101ndh\u0101tar ascended higher together with his hosts. Now Sumeru,\nthe monarch of mountains, plunged 80,000 yojanas [69] deep into the\ngolden soil and soared aloft 80,000 yojanas above the waters, so its\nheight was 160,000 yojanas. Each side also measured 80,000 yojanas, so\nthat its circumference was 360,000 yojanas. Formed of four kinds of\njewels, it was beautiful and splendid to look upon. On its summit dwelt\nthe thirty-three gods. The five defences of the thirty-three gods were\nthe water-inhabiting N\u0101gas, the dish-bearing Yakshas, the\ngarland-wearing and the ever-elevated gods, and the four Mah\u0101r\u0101jas. The\nwater-inhabiting N\u0101gas stopped King M\u0101ndh\u0101tar\u2019s host. When King\nM\u0101ndh\u0101tar came up he asked who had stopped his host. The answer was, \u201cO\nking, the water-inhabiting N\u0101gas have stopped it.\u201d The king said,\n\u201cShall animals wage war with me? These water-inhabiting N\u0101gas shall\nthemselves be my advanced guard.\u201d Then the N\u0101gas marched along in front\nof King M\u0101ndh\u0101tar.\n\nAs the N\u0101gas marched along in front of the king they reached the abode\nof the dish-bearing gods, who said, \u201cHonoured sirs, wherefore are ye on\nthe move?\u201d The N\u0101gas replied, \u201cThe king of men is coming here.\u201d Then\nthe N\u0101gas and the dish-bearing gods turned round and stopped the host.\nWhen King M\u0101ndh\u0101tar came up he asked who had stopped his host. The\nanswer was, \u201cO king, these dish-bearing gods have stopped it.\u201d King\nM\u0101ndh\u0101tar said, \u201cLet the dish-bearing gods themselves march in front of\nme.\u201d Thereupon they began to move onwards.\n\nThey and the N\u0101gas reached the abode of the garland-wearing gods, who\nasked them why they were on the move. They replied, \u201cThe king of men is\ncoming here.\u201d Thereupon these gods and the N\u0101gas turned round and tried\nto stop the host. When the king came up he asked who had stopped his\narmy. The answer was, \u201cO king, the garland-wearing gods have stopped\nit.\u201d The king said, \u201cLet these garland-wearing gods themselves march in\nfront of me.\u201d Thereupon they began to move along in front.\n\nAs they proceeded they reached the abode of the ever-elevated gods,\n[70] who asked why they were on the move. They replied, \u201cThe king of\nmen is coming here.\u201d Thereupon they turned round and stopped the host.\nWhen the king came up he asked who had stopped the host. He was told\nthat the ever-elevated gods had stopped it. The king said, \u201cLet the\never-elevated gods march in front of me.\u201d Thereupon they began to move\nonwards.\n\nWhen they reached the abode of the four Mah\u0101r\u0101jas, and were asked by\nthem why they were on the move, they said, \u201cThe king of men is coming\nhere.\u201d The gods of the region of the four Mah\u0101r\u0101jas reflected that this\nmust be a being endowed with great force of merit, and that they must\nnot venture to impede him. Thereupon they informed the gods of the\nregion of the thirty-three gods that the king of men was coming. The\ngods of the region of the thirty-three gods reflected that this must be\na being endowed with great force of merit, and that, therefore, they\nought not to repel him, but should receive him with honour. So the\nthirty-three gods received him with honour.\n\nWhen king M\u0101ndh\u0101tar had ascended to the summit of Sumeru he saw a blue\nforest tract rising aloft like a tower of cloud, and he asked the\nYaksha Divaukasa what it was. The Yaksha replied, \u201cThose are the divine\ntrees P\u0101rij\u0101taka and Kovid\u0101ra, under which the thirty-three gods,\ncaptivated and enchained by the five divine pleasures of sense, do\nsport, rejoice, and enjoy themselves throughout the four summer months.\nYou also, O king, when you have arrived there, captivated by the five\ndivine pleasures of sense, will sport, rejoice, and enjoy yourself.\u201d\nWhen King M\u0101ndh\u0101tar heard this, he asked his ministers if they had seen\nthose tall blue trees which rose aloft like a tower of cloud, and when\nthey replied that they had seen them, he said, \u201cO chieftains, those\ntrees are P\u0101rij\u0101taka and Kovid\u0101ra, the trees of the thirty-three gods,\nunder which the thirty-three gods, captivated by the five divine\npleasures of sense, do sport, rejoice, and enjoy themselves during the\nfour summer months. Ye also, O chieftains, on arriving there,\ncaptivated by the five pleasures of sense, shall sport, rejoice, and\nenjoy yourselves.\u201d\n\nAfterwards King M\u0101ndh\u0101tar perceived on the summit of Sumeru something\nwhite, which rose aloft like an accumulated mass of cloud, and he asked\nthe Yaksha Divaukasa what it was. \u201cO king,\u201d was the reply, \u201cthat is the\nmeeting-place of the thirty-three gods, and it is named Sudharm\u0101. There\nthe thirty-three gods and the four Mah\u0101r\u0101jas meet together, and there\nthey view, scan, and test the affairs of gods and men. Into that place\nyou also, O king, will enter.\u201d On hearing this, King M\u0101ndh\u0101tar asked\nhis ministers if they had seen the white mass which rose aloft like an\naccumulation of clouds, and when they had answered affirmatively, he\nsaid, \u201cO chieftains, that is the meeting-place of the thirty-three gods\nand the four Mah\u0101r\u0101jas, Sudharm\u0101 by name. There the thirty-three gods\nand the four Mah\u0101r\u0101jas meet together, and view, scan, and test the\naffairs of gods and men. Thither, O chieftains, will ye also make your\nway.\u201d\n\nSudar\u015bana, the city of the thirty-three gods, was 2500 yojanas in\nlength and as many in breadth, and its circumference was 10,000\nyojanas. It was surrounded by seven rows of golden walls, which were\ntwo and a half yojanas high. These walls had quadruple cornices of\ngold, silver, beryl, and crystal, and windows were set in them above\nand below. The space lying inside the city of Sudar\u015bana was fair to\nsee, pleasant, extensive, and copiously variegated with a hundred\ncolours, and the ground was soft, extremely soft, like a cushion of\ncotton or wool, yielding to the pressure of the foot, rising again when\nthe foot was lifted, and covered knee-deep with divine mand\u0101rava [or\ncoral-tree] flowers; when a wind arose, the faded blossoms were swept\naway and a rain of fresh flowers descended. The city of Sudar\u015bana had\n999 gates, and at each gate were stationed 500 Yakshas arrayed in blue\nrobes and coats of mail, and armed with bows and arrows, to serve as a\nguard and defence for the thirty-three gods, and also as an ornament.\nThe market-place of Sudar\u015bana, which was 2500 yojanas long and twelve\nbroad, was fair to see, pleasant, strewn with golden sand, sprinkled\nwith sandalwood water, covered over with gold trellis-work. On every\nside were to be seen water basins of various kinds, formed of cubes of\nfour sorts, of gold, silver, beryl, and crystal. The steps of these\nbasins were formed of four materials, of gold, silver, beryl, and\ncrystal. The basins were surrounded by balustrades of four kinds, made\nof gold, silver, beryl, and crystal. The uprights, borders, and handles\nof the golden balustrades were made of silver; those of the silver\nbalustrades were made of gold; those of the beryl balustrades were made\nof crystal, and those of the crystal balustrades were made of beryl.\nThese basins were full of water which was cool and honey-sweet, were\nset thick with blue, red, and white lotuses, and replete with many\nwater-haunting birds of beautiful form, which gave agreeable utterance\nto charming sounds. All around these basins grew blossoming and\nfruit-bearing trees of beauteous form and stately growth, adorned with\nwreaths, as when an adroit chaplet-maker or his pupil, in order to form\nan ornament for the ears, has deftly woven a garland of flowers. On\nland, likewise, birds of various kinds, all of beauteous form,\nagreeably uttered charming sounds.\n\nIn the city of Sudar\u015bana were many wishing-trees, on which four kinds\nof raiment grew, blue, yellow, red, and white. Whatever garments were\ndesired by the gods or the daughters of the gods were obtained by them\nas soon as the idea came into their minds. From the four kinds of\nornament-trees came ornaments for the hand and foot, ornaments to be\nworn out of sight on the lower parts of the body, and ornaments\nintended for the eye. Whatever the sons or daughters of the gods wished\nfor, that thing came into their hands as soon as they had expressed\ntheir wish. Four kinds of musical instruments, harps, pipes, guitars,\nand shells, did the gods and the daughters of the gods hold in their\nhands as soon as they wished for them. Four kinds of divine food, blue,\nyellow, red, and white, did the gods and the daughters of the gods\nobtain as soon as they wished for them. Storied houses provided with\nsummer chambers, courts, windows, and peepholes, formed meeting-places\nfor troops of women and Apsaras. There to the sound of music, with\ndrink made of honey and from the kadamba tree, the thirty-three gods\nplayed, rejoiced, and took delight, enjoying the fruits of their\nmerits. The meeting-hall of the thirty-three gods, Sudharm\u0101 by name,\nwhich was 300 yojanas long, 300 broad, and 900 in circumference, was\nbeautiful, charming, exquisite to look upon, formed of crystal, and\nrising above the city to a height of 342 yojanas. In it were arranged\nthe seats of the thirty-three gods, those of the thirty-two\nunder-kings, and the seat of \u015aakra, the king of the thirty-three gods.\nKing M\u0101ndh\u0101tar\u2019s seat was prepared for him at the end of all these\nseats. The thirty-three gods received King M\u0101ndh\u0101tar with a gift of\nhonour. Then there entered in by ranks those beings who had acquired\ngreat power by the maturity of their merits, the others remaining\nwithout. King M\u0101ndh\u0101tar said to himself, \u201cOf the seats which are here\narranged, mine is undoubtedly the last.\u201d And he came to the conclusion\nthat \u015aakra, the king of the gods, ought to give up to him half of his\nown seat. No sooner had he conceived this idea than \u015aakra the king of\nthe gods gave up to him half of his seat, and King M\u0101ndh\u0101tar shared the\nseat with the king of the gods. Now when the great King M\u0101ndh\u0101tar and\n\u015aakra the king of the gods sat on the same seat, it was impossible to\nsee in either of them, whether in length or breadth, in voice or in\nfulness of aspect, any difference from the other, any distinction or\nany pre-eminence, except that \u015aakra the king of the gods never closed\nhis eyes. While King M\u0101ndh\u0101tar tarried among the thirty-three gods,\nthirty-six \u015aakra-evanescences passed away.\n\nWhile he was there a war broke out between the gods and the Asuras.\nWhen the Asuras were defeated, they closed the gates of the Asura city\nand occupied the bulwarks round about. And when the gods were defeated,\nthey in like manner closed the gates of the divine city, and occupied\nits bulwarks round about. Now it came to pass that the Asuras, having\nequipped a fourfold army, had already broken through the five defences,\nand were drawing nigh unto the king of the gods, \u015aakra, in warlike\narray. The Yakshas said to the king of the gods, \u015aakra, \u201cKnow, O\nKau\u015bika, that the Asuras have broken through the five bulwarks and are\nnear at hand. Be pleased, therefore, to accomplish all that ought to be\ndone and prepared.\u201d Now when \u015aakra, the king of the gods, had equipped\na fourfold army and was setting out to wage war against the Asuras,\nKing M\u0101ndh\u0101tar turned towards him and said, \u201cStay here; I will take the\nfield myself.\u201d \u015aakra replied, \u201cLet that be done.\u201d Then the king arose\nheavenward with an army eighteen ko\u1e6di strong, and caused his bowstring\nto clang. When the Asuras heard this sound, they asked whose bowstring\nit was that was thus clanging. Being told that the sound was the clang\nof King M\u0101ndh\u0101tar\u2019s bowstring, they were greatly astounded. King\nM\u0101ndh\u0101tar arrived, and the war-chariots of the contending gods and\nAsuras rose high into the air. As, in accordance with the ordering of\nthings, no superiority or inferiority was to be found on either side,\nKing M\u0101ndh\u0101tar soared behind all the Asuras towards heaven. The Asuras\nasked, \u201cWho is this who has soared above us towards heaven?\u201d Being told\nthat it was M\u0101ndh\u0101tar, the king of men, they reflected that, as he had\nrisen above their chariots, he must be a being who had attained to the\nglory of great power through the fulness of his merits; and overcome,\nfull of fear and trembling, they turned their backs and withdrew into\nthe stronghold of the Asuras.\n\nWhen King M\u0101ndh\u0101tar inquired who had gained the day, the ministers\nanswered that he was the conqueror. Then King M\u0101ndh\u0101tar came to the\nconclusion that he was superior to the thirty-three gods. He reflected\nthat he possessed the vast, rich, prosperous, fruitful Jambudv\u012bpa,\nreplete with men and living creatures; that he possessed\nP\u016brvavidehadv\u012bpa, Aparagod\u0101n\u012byadv\u012bpa, and Uttarakurudv\u012bpa; that he was\nthe owner of the seven treasures, the treasure of the wheel, the\ntreasure of the elephant, the treasure of the horse, the treasure of\nthe wife, the treasure of the householder, and, seventhly, the treasure\nof the minister; that he had a full thousand of heroic, sturdy sons,\nendowed with the beauty of splendid bodies, victorious over hosts of\nfoes; that a rain of precious stones had fallen within his palace for\nthe space of seven days; that he had made his way to the abode of the\nthirty-three gods; that he had entered into Sudharm\u0101, the meeting-place\nof the gods, and that the king of the gods, \u015aakra, had ceded to him the\nhalf of his seat; and he came to the conclusion that he must expel the\nking of the gods, \u015aakra, from his seat, and take into his own hands the\ngovernment of both gods and men.\n\nAs soon as he had conceived this idea the great King M\u0101ndh\u0101tar came to\nthe end of his good fortune. On his return to Jambudv\u012bpa he was\nattacked by a violent illness, and amid intolerable agonies he drew\nnigh unto death. His ministers and other state officials, the\nastrologers and workers of cures by spells, betook themselves to him\nand addressed him thus: \u201cWhen the king shall have passed away hence, it\nmay be that the subsequent inhabitants of the kingdom will inquire what\nKing M\u0101ndh\u0101tar said at the time of his death. What shall we say to them\nin reply?\u201d\n\n\u201cO chieftains, when in time to come, after my departure, men shall draw\nnigh unto you and ask you that question, then shall ye give them this\nanswer: \u2018O sirs, King M\u0101ndh\u0101tar, who possessed the seven treasures, who\nwith a fourfold host of men acquired power over the four dv\u012bpas, and\nmade his way to the abode of the thirty-three gods, is said to have\ndied before he had obtained satisfaction through the fivefold pleasures\nof sense.\u2019\u201d\n\nMoreover he pronounced these \u015blokas: [71]\u2014\n\n\u201cEven by a rain of gold pieces will wishes not be satisfied. The wise\nman, he who knows that wishes bring but little enjoyment and much\nsorrow, takes no delight even in divine enjoyments. The hearer of the\nperfected Buddha rejoices when desire fails. Even if a mountain of gold\nwere like unto Himavant, yet it would not suffice for the wealth of a\nsingle individual; that the discerning one knows full well. He who\nobserves sorrows, starting from this base, how can he take pleasure in\nenjoyments? He who is steady, who has learnt to recognise the thorn in\nthe treasures of the world, will learn the essence of things to his own\ncorrection.\u201d\n\nKing M\u0101ndh\u0101tar ordered irresistible sacrifices to be offered, and he\nsaid in \u015blokas:\u2014\n\n\u201cIf one knows that the future lasts long but life is only brief, then\nought one to acquire merits. If one does not acquire merits, then one\nhas sorrow. Therefore must he who is acquiring merits offer sacrificial\ngifts, as is fitting. In this world and in the future will he, if he\noffer up gifts, obtain happiness.\u201d\n\nThe inhabitants of the town and country heard that King M\u0101ndh\u0101tar had\nfallen ill and was nigh unto death. Having learnt this, many hundreds\nof thousands of men assembled in order to see King M\u0101ndh\u0101tar. The king\nspoke to the multitudes upon the evil of lust and the ills of\nhouse-life, and then condemned desire. Thereupon many hundreds of\nthousands of men renounced house-life, retired from the world to the\nRishis, and lived in the forest, fulfilling the four duties of\nBrahmans, and abandoning all striving after enjoyment. Persevering in\nthis, they became participators in the world of Brahma.\n\nWhile King M\u0101ndh\u0101tar was in his boyhood, while he was crown prince,\nwhile he exercised supreme power in Jambudv\u012bpa, while he lived in the\ndv\u012bpas of P\u016brvavideha, Aparagod\u0101n\u012bya, and Uttarakuru, and on the seven\ngolden mountains, and while he dwelt in the region of the thirty-three\ngods to which he went, eighty-four \u015aakra-evanescences passed away. The\nmeasure of life of \u015aakra, the prince of the five great kings, is as\nfollows:\u2014One hundred years of men represent one day of the thirty-three\ngods. If thirty such days are reckoned as one month, and twelve months\nas one year, then the measure of life of the thirty-three gods is a\nhundred divine years. According to human reckoning, that amounts to\n3,600,000. [72]\n\n\n\n\n\n\n\n\nII.\n\nKU\u015aA J\u0100TAKA. [73]\n\n\nIn olden times there was a mighty king named \u015aakuni, who was a beloved\nassociate of the king of the gods, Indra. In spite of this he became\nabsorbed in meditation, leaning his head upon his hand, reflecting\nthat, inasmuch as he had neither a son nor a daughter, he would have to\ndie, in spite of his riches and his power, without leaving behind him a\nson or a daughter, and that his family would become extinct. As he sat\nmeditating in this wise, the king of the gods, Indra, saw him and said,\n\u201cO friend, wherefore do you lean your head upon your hand, and\nwherefore do you sit there meditating in that manner?\u201d\n\nHe replied, \u201cO Kau\u015bika, if I die without leaving a son or daughter, my\nfamily will become extinct, in spite of my possessing such wealth and\npower.\u201d\n\nIndra said, \u201cO friend, I will send you a medicine. Let your wives drink\nof it, and thereby you will obtain sons and daughters.\u201d\n\nThe king of the gods, Indra, betook himself to Mount Gandham\u0101dana,\nbrought away the medicine with him, and sent it to the king. The king\nsent it to his wives, with directions for them to drink it. The king\u2019s\nchief wife had just gone to sleep, but the other wives drank the\nmedicine without waking her, and all of them became pregnant. When the\nqueen awoke and perceived that they were pregnant, she said, \u201cWhat have\nye done to become pregnant?\u201d\n\nThey replied, \u201cThe king gave us a medicine to drink.\u201d\n\n\u201cWhy did you drink it without waking me? As this is so, tell me in what\nmedicine-holder it was brought.\u201d\n\n\u201cIt was contained in a ku\u015ba box.\u201d\n\n\u201cWhere is that?\u201d\n\n\u201cHere it is.\u201d\n\nThe queen washed the ku\u015ba box and drank the water, whereupon she also\nbecame pregnant.\n\nAfter eight or nine months had passed by, all the wives gave birth to\nsons. The son to whom the chief wife gave birth possessed the eighteen\nsigns of uncomeliness, a face like that of a lion, and an extremely\nstrong body. His birth-feast was celebrated in great style, and the\nname of Ku\u015ba was conferred upon him. When the king looked upon his\nother sons he rejoiced, but Ku\u015ba\u2019s ugliness excited his wrath.\n\nIt came to pass that the subordinate kings said, \u201cHonoured sirs, as\nKing Mah\u0101\u015bakuni oppresses us all so greatly, let us go up and deprive\nhim of his power.\u201d\n\nSo they came with a fourfold host and laid siege to his capital. As\nKing Mah\u0101\u015bakuni could not venture to fight with them, he ordered all\nthe gates to be closed and the walls to be occupied. Ku\u015ba went to his\nmother and said, \u201cMother, why are all the gates shut?\u201d\n\n\u201cAs your father cannot venture to fight with the subordinate kings, he\nhas shut the gates and remains within.\u201d\n\n\u201cMother, as I wish to fight with them, let the king give me a chariot.\u201d\n\n\u201cMy son, as you displease him and excite his wrath, how can he be\nexpected to give you a chariot?\u201d\n\n\u201cDo go to him, mother, and having gone, tell him that the youth Ku\u015ba\nwill fight with the enemy if a chariot is given him.\u201d\n\nThe king gave him a chariot, and Ku\u015ba took two quivers, mounted the\nchariot, and prepared to start. The king of gods, Indra, said to\nhimself, \u201cAs these subordinate kings are strong, this Bodisat of the\nBhadrakalpa, the youth Ku\u015ba, may fall into trouble, so I will lend him\naid.\u201d And he gave Ku\u015ba a shell, a disk, and a mace, and then said,\n\u201cBodisat, these things will save you.\u201d\n\nKu\u015ba opened one of the gates and drove out. As soon as he sounded the\nshell, the hostile host was terrified at its sound; some were deafened\nby its clang, others fled away with shattered ears. Whenever he flung\nthe disk or the mace, the enemy fell to the ground. He pressed into the\nmidst of the host, and when he sounded the shell every ear cracked, and\nthe enemy fled saying, \u201cThis man is a R\u0101kshasa.\u201d\n\nWhen the youth had overthrown the whole of them, he went to his father,\nand told him that he had conquered all the kings, and the land was at\npeace. On hearing this, King Mah\u0101\u015bakuni rejoiced, and said to himself,\n\u201cThe youth Ku\u015ba is strong and remarkably brave. Why should I dislike\nhim?\u201d And he began to take delight in him.\n\nAfter arranging marriages for all his other sons, the king set to work\nto find a wife for the youth Ku\u015ba as well. But all men said, \u201cWe are\nready to give our daughters, only not to Ku\u015ba.\u201d Now a certain king\ndesired to obtain another king\u2019s daughter in marriage, but did not\nsucceed; and on her, by means of a trick, pretending it was for another\nof his sons, King Mah\u0101\u015bakuni laid his hands. And he gave her to Ku\u015ba,\nand celebrated his marriage with her in consonance with the\nconstellation, the epoch, and the moment.\n\nNow the king had said, \u201cHonoured sirs, let no one show the youth Ku\u015ba a\nmirror. Moreover, he must not bathe in places where a man, in order to\ntake a bath, must step into water. And he must never be allowed to\napproach his wife by daylight.\u201d But Ku\u015ba\u2019s wife saw him playing with\nhis brothers one day, and she said, \u201cWho is that Pi\u015b\u0101cha [or demon] who\nis playing with the youths?\u201d\n\n\u201cThat is your husband.\u201d\n\n\u201cWhat! is my husband like that?\u201d\n\nWhen she had seen him another day sporting with the rest of the youths\nin the water, and had asked if her husband was really like that, she\ndetermined to clear the matter up. So she lighted a lamp and covered it\nover with a bowl. When Ku\u015ba had approached his wife [by night], and she\n[had uncovered the lamp and] perceived that he had the eighteen marks\nof unsightliness and a face like a lion\u2019s jowl, she exclaimed,\n\u201cPi\u015b\u0101cha! Pi\u015b\u0101cha!\u201d and fled away.\n\nNow it came to pass that certain mountaineers rebelled against King\nMah\u0101\u015bakuni. The king ordered the youth Ku\u015ba to subdue those\nmountaineers, and sent him forth. When Ku\u015ba had gone, his wife sent to\nsay to her father and mother, \u201cIs there no man left in the world, that\nye have given me to a Pi\u015b\u0101cha? If I am to die, well and good. But if I\nam not to die, then will I take to flight.\u201d Thereupon her parents\nfetched her away. When the youth Ku\u015ba returned home, after subduing the\nmountaineers, he asked his mother what had become of his wife.\n\n\u201cHer parents have taken her away,\u201d she replied.\n\n\u201cFor what reason?\u201d\n\n\u201cBecause she took you for a Pi\u015b\u0101cha.\u201d\n\n\u201cMother, I will go and bring her back.\u201d\n\n\u201cDo so.\u201d\n\nHe took the shell, the disk, and the mace, and set out on his way. It\nhappened that at a certain hill-town a great number of men sat looking\non one side, having closed their gates from fear of a lion. The youth\nKu\u015ba said, \u201cWhat makes you sit there like that?\u201d\n\n\u201cWe do so from fear of a lion.\u201d\n\n\u201cWhy do not you kill it?\u201d\n\n\u201cWe cannot.\u201d\n\n\u201cWhat will you give me if I kill it?\u201d\n\n\u201cHalf of our fourfold host.\u201d\n\nThe youth Ku\u015ba drew near to the lion and sounded the shell. The lion\u2019s\nears burst and it died. Ku\u015ba took it and went to the hill-town and\nsaid, \u201cO sirs, here is the lion.\u201d\n\n\u201cThen take the half of our fourfold host.\u201d\n\n\u201cI will leave it in your hands. Give it to me when I come back again,\u201d\nhe said.\n\nHe betook himself to the hill-town where his wife was, and went to the\nhouse of a chaplet-maker, who said to him, \u201cWhat are you?\u201d\n\n\u201cI am the son of a chaplet-maker,\u201d he replied.\n\n\u201cWhat is your name?\u201d\n\n\u201cV\u1e5biji.\u201d\n\nAs Bodisats are expert in all arts and accomplishments, he twined a\nsplendid wreath, which the chaplet-maker gave to the king\u2019s daughter.\nThe princess said, \u201cHow comes it that you have never before made me\nsuch a wreath as this?\u201d\n\n\u201cIt was my apprentice who made it.\u201d\n\n\u201cI should like to see your apprentice.\u201d\n\nWhen the chaplet-maker brought him to her and she looked at the youth,\nshe wondered where this demon could have sprung from, and she\nexclaimed, \u201cPi\u015b\u0101cha! Pi\u015b\u0101cha!\u201d Whereupon he fled. Afterwards he betook\nhimself to the house of a cook, who said, \u201cWho are you?\u201d\n\n\u201cI am the son of a cook.\u201d\n\n\u201cWhat is your name?\u201d\n\n\u201cSugandhabh\u0101jana.\u201d\n\nAs he roasted and boiled excellently, the cook served up to the king\u2019s\ndaughter the boiled and roasted meats which he had cooked. She said, \u201cO\nfriend, who prepared this food so excellently roasted and boiled?\u201d\n\n\u201cMy apprentice prepared it.\u201d\n\n\u201cI should like to see your apprentice.\u201d\n\nThis time also she cried out as before.\n\nHe next went to a doctor, who said, \u201cWho are you?\u201d\n\n\u201cA doctor\u2019s son.\u201d\n\n\u201cWhat is your name?\u201d\n\n\u201c\u0100treya.\u201d\n\nThe king\u2019s daughter fell ill with a disease of the brain, and the\ndoctor could of himself do nothing to cure it. As he sat one day\nabsorbed in thought on that account, Ku\u015ba said to him, \u201cMaster, why are\nyou so pensive?\u201d\n\n\u201cThe king\u2019s daughter is attacked by a disease of the brain, and I can\ndo nothing to cure it.\u201d\n\n\u201cI will go and cure her.\u201d\n\nSo Ku\u015ba went to visit her. When she saw him she thought, \u201cWhere can\nthis demon have come from?\u201d But she reflected that if she said that\naloud he would not cure her, so she determined not to do so till he had\ncured her. When she became well she cried out, \u201cPi\u015b\u0101cha! Pi\u015b\u0101cha!\u201d\nWhereupon he fled.\n\nHe betook himself to the ministers, who said, \u201cWho are you?\u201d\n\n\u201cI am Sahasrabala (Thousand-strength).\u201d\n\nThey took him into their service.\n\nNow it came to pass that the son of the before-mentioned king heard\nthat the princess, whom Ku\u015ba had formerly obtained, had been given up\nby him, and had returned home. So he sent to say that if the king would\ngive him his daughter, all would be well; but if the king would not\ngive her, he would despoil him of his sovereign power. The king\nreplied, \u201cI have given my daughter to the son of King Mah\u0101\u015bakuni. I\ncannot give her to another.\u201d So the prince came with a fourfold army\nand besieged the king\u2019s capital. The king could not venture to fight\nwith him, so he ordered the gates to be closed and remained inside.\n\nThe youth Ku\u015ba said to the ministers, \u201cSirs, wherefore are the gates\nclosed?\u201d They explained the whole matter to him. The youth Ku\u015ba said to\nthe ministers, \u201cIf the king\u2019s daughter is given to me, I will undertake\nto fight the enemy.\u201d The ministers laid the case before the king, who\nsaid, \u201cI have given my daughter to the son of King Mah\u0101\u015bakuni. How can\nI give her to this man? The present complication is entirely due to\nthis maiden.\u201d The ministers said, \u201cAs there is at present no other\nprospect of victory, let this man fight the prince offhand. We shall\nfind out then which is the conqueror.\u201d The king said, \u201cLet that be done\nby you.\u201d And the ministers said, \u201cThousand-strength, act according to\nyour words.\u201d\n\nThereupon the youth took the two quivers, which held five hundred\narrows, and also the shell, the disk, and the mace, and set forth. When\nhe sounded the shell, the ears of the enemy were shattered, and they\nfled. The princess thought, \u201cAs this youth Ku\u015ba is excellently endowed\nwith boldness and courage, why should I dislike him?\u201d So she took a\nliking for him, and said to the king, \u201cWhat you promised, that fulfil.\u201d\n\n\u201cDaughter, I will give you to Ku\u015ba.\u201d\n\n\u201cFather,\u201d she said, \u201cthis is the youth Ku\u015ba himself.\u201d\n\n\u201cGo to him then, daughter, since that is so.\u201d\n\nThe king paid Ku\u015ba great honour, gave him a fourfold host, and let him\nand the rest of his party go free.\n\nKu\u015ba went to the other hill-town, and said to the inhabitants,\n\u201cHonoured sirs, now give me the half of the fourfold army.\u201d They\nreplied, \u201cO youth, such a flood has taken place as has washed away the\nfour divisions of the army.\u201d As there were sheep grazing at no great\ndistance, the youth Ku\u015ba uttered this saying, \u201cReflect and know that\nwhither the sixty-year old bullock, whither the elephant has been\nbrought, thither also will the cows and sheep be brought. If ye give me\nthe army, good. If ye give it not, there will be a tussle for it.\u201d\n\nAfter the army had been given to him he went down to a river. Being\nwearied, he entered the water to bathe; and as he did so he saw the\nreflection of his face in the water, and thought, \u201cAs I have the\neighteen signs of uncomeliness and a face like a lion, and as on that\naccount the king\u2019s daughter takes no pleasure in me, it is needless\nthat such a one as I should remain alive. I will go and put myself to\ndeath.\u201d\n\nHe entered into a copse, and was preparing to hang himself, when the\nking of the gods, Indra, reflected, \u201cAs this is a Bodisat of the\nBhadrakalpa, and he is going to hang himself because he does not\npossess a beautiful appearance, I will fill his mind with hope.\u201d So\nIndra said to him, \u201cYouth, despair not! And in order that you may not\nkill yourself, set this jewel upon your head, and your courage will be\nrestored to you.\u201d Then Indra vanished.\n\nWhen the youth Ku\u015ba was going to enter into his house, the doorkeeper\nkept him back, saying, \u201cDo not intrude here, for this is the house of\nthe youth Ku\u015ba.\u201d \u201cI am Ku\u015ba,\u201d he replied. As the doorkeeper would not\nbelieve him, Ku\u015ba removed the jewel from his head. Then his appearance\nbecame what it had been before, so that the doorkeeper now believed\nhim.\n\nThe youth Ku\u015ba resolved to remain at that spot, and to let his father\nknow. So he sent word to him saying, \u201cI shall stay here.\u201d\n\nThe king of the gods, Indra, pointed out to him the locality of four\ntreasures. Ku\u015ba had a city built of the four precious stones, and it\nwas named Ku\u015binagara, inasmuch as the youth Ku\u015ba abode there. He became\nthe mightily ruling Chakravartin Ku\u015ba.\n\n\n\n\n\n\n\n\nIII.\n\n\u0100DAR\u015aAMUKHA. [74]\n\n\nTo King \u0100nanda there were born five sons. The youngest of these,\ninasmuch as his face resembled a mirror, was named \u0100dar\u015bamukha or\nMirror-face. All five sons grew up. Prince \u0100dar\u015bamukha was very gentle\nand modest, but the others were rash, rude, and hot-tempered. Their\nfather called them together one day on a matter of business. The minds\nof the elder brothers were incapable of deciding the smallest of its\npoints, but Prince \u0100dar\u015bamukha answered with intelligence the difficult\nquestions which were proposed to him.\n\nBeing attacked by illness, King \u0100nanda considered as to whom he should\ninvest with the sovereign power. \u201cIf I invest one of my four elder sons\nwith the power,\u201d he thought, \u201cinasmuch as they are rash, rude, and\nhot-tempered, misfortunes will unduly increase among men; but if I\ninvest Prince \u0100dar\u015bamukha with the power, then my kinsmen will reproach\nme for having passed over my elder sons and given the power to the\nyoungest. It is necessary, therefore, that I should devise some way of\nescape.\u201d\n\nWith that intention he decided in his mind on three precious things,\nand on a recognition by the women, and on six objects to be recognised\nby insight. Then he said to his ministers, \u201cGive ear, O chieftains!\nAfter my death ye are to test each of the princes in turn. Him among\nthem whom the jewel-shoes fit when they are tried on, under whom the\nthrone remains steadfast when he is set upon it, on whom the diadem,\nrests unshaken when it is placed upon his head, whom the women\nrecognise, and who guesses the six objects to be divined by his\ninsight, namely, the inner treasure, the outer treasure, the inner and\nouter treasure, the treasure of the tree-top, the treasure of the\nhill-top, and the treasure of the river shore\u2014him by whom all these\nconditions are fulfilled shall ye invest with the sovereign power.\u201d\n\nThen, according to the proverb which says that all which has been\naccumulated dwindles, and all that is high will meet with a fall, he\ndied. Now when the ministers tried to place the jewel-shoes on the feet\nof the eldest prince, the shoes did not fit. When he was set upon the\nthrone, it moved. When the diadem was placed upon his head, it shook\ngreatly. Moreover the women did not recognise him. And when he was told\nthe names of the six objects which were to be divined by his insight,\nhe did not guess them. The fate of three of his younger brothers was\njust the same. But when the jewel-shoes were placed upon Prince\n\u0100dar\u015bamukha\u2019s feet, they fitted him perfectly. When he was set upon the\nthrone, it remained unmoved. When he was crowned with the diadem, his\nhead looked forth from beneath it proudly. Moreover the women\nrecognised him. Then the ministers said, \u201cNow you must find out the six\nobjects to be divined by insight, namely, the inner treasure, the outer\ntreasure, the inner and outer treasure, the treasure of the tree-top,\nthe treasure of the hill-top, and the treasure of the river shore.\u201d\n\u0100dar\u015bamukha replied, \u201cIf the question is which is the inner treasure,\nthat is the treasure which is inside the threshold. If the question is\nwhich is the outer treasure, that is the treasure which is outside the\nthreshold. If the question is which is the treasure of the tree-top,\nthat is the treasure which is at the spot on which the tree planted by\nthe king casts its shadow at midday. If the question is which is the\ntreasure of the hill-top, that is the treasure which is under the stone\nat the bottom of the tank wherein the king used to take delight. If the\nquestion is which is the treasure of the river shore, that is the\ntreasure which is at the end of the channel by which the water flows\nout of the house.\u201d As all the problems were solved, the ministers made\n\u0100dar\u015bamukha king, and he became a mighty monarch.\n\nIn a certain place among the hills there lived a Brahman named Da\u1e47\u1e0din,\nwho borrowed a pair of oxen from a householder. After ploughing his\nland, he went with the oxen to the householder\u2019s dwelling. As the man\nwas at his dinner, the Brahman Da\u1e47\u1e0din let the oxen go to their stall;\nbut they went out again by another door. When the householder arose\nfrom his meal and found that the oxen had disappeared, he seized Da\u1e47\u1e0din\nand asked where the oxen were. Da\u1e47\u1e0din replied, \u201cDid not I bring them\nback to your house?\u201d \u201cAs you have stolen my oxen, give them back to\nme,\u201d said the other. Da\u1e47\u1e0din replied, \u201cI have not stolen them.\u201d The\nother said, \u201cKing \u0100dar\u015bamukha is wise. Let us go to him; he will settle\nthis affair for us, separating the right from the wrong.\u201d So they both\nset out on their way.\n\nA man from whom a mare had run away called out to Da\u1e47\u1e0din to stop it. He\nasked how he was to stop it. The man told him to do so in any way he\ncould. Da\u1e47\u1e0din picked up a stone and flung it at the mare\u2019s head, the\nconsequence of which was that the mare was killed. The man said, \u201cAs\nyou have killed my mare, give me another one.\u201d Da\u1e47\u1e0din said, \u201cWhy should\nI give you a mare?\u201d The man replied, \u201cCome, let us go to King\n\u0100dar\u015bamukha; he will settle our business for us.\u201d So they set off to go\nto him.\n\nDa\u1e47\u1e0din tried to run away. As he sprang down from a wall, he fell on a\nweaver who was at his work below, in consequence of which the weaver\ndied. The weaver\u2019s wife laid hands upon Da\u1e47\u1e0din and demanded that he, as\nhe had killed her husband, should restore him to her. \u201cWhere am I to\nget your husband from for you?\u201d he said. \u201cCome, let us go to King\n\u0100dar\u015bamukha,\u201d she replied; \u201che will settle our business for us.\u201d So\nthey went their way.\n\nAbout half-way they came to a deep river, which a carpenter was\nfording, his axe in his mouth. Da\u1e47\u1e0din asked him if the river was deep\nor shallow. The carpenter, letting his axe drop, said, \u201cThe river is\ndeep.\u201d Then, as his axe had fallen into the water, he seized Da\u1e47\u1e0din and\nsaid, \u201cYou have flung my axe into the water.\u201d\n\n\u201cNo, I have not.\u201d\n\n\u201cCome, let us go to King \u0100dar\u015bamukha; he will settle our business for\nus.\u201d\n\nBy and by they who were leading Da\u1e47\u1e0din along came to a drinking-house.\nIn it Da\u1e47\u1e0din sat down upon the landlady\u2019s new-born babe, which was\nlying asleep under a dress. \u201cThere\u2019s a child lying there! There\u2019s a\nchild lying there!\u201d cried the mother. But when she looked at it, the\nchild was dead. She seized on Da\u1e47\u1e0din and demanded that he, who had\nkilled her child, should give it back to her. He replied, \u201cI did not\nkill it. Why should I give you a child?\u201d She said, \u201cCome, let us go to\nKing \u0100dar\u015bamukha.\u201d So they set out on their way.\n\nAt a certain spot a crow which sat on a withered tree saw Da\u1e47\u1e0din, and\nasked him whither he was going. He replied, \u201cI am not going anywhere,\nbut I am being taken by these people.\u201d\n\n\u201cWhither?\u201d\n\n\u201cTo King \u0100dar\u015bamukha\u2019s.\u201d\n\n\u201cThen take charge of a commission from me, and say to King \u0100dar\u015bamukha,\n\u2018At such and such a spot there stands a tree with dry leaves. On this\ntree sits a crow which wants to ask you what is the reason why it\nremains upon that tree, and takes no delight in other trees which are\ngreen and full of sap.\u2019\u201d\n\nThey went farther, and some gazelles saw Da\u1e47\u1e0din and asked him whither\nhe was going. He replied, \u201cI am not going anywhere, but am being taken\nby these people.\u201d\n\n\u201cWhither?\u201d\n\n\u201cTo King \u0100dar\u015bamukha\u2019s.\u201d\n\n\u201cThen take charge of a commission from us, and ask the king what is the\nreason why we find no pleasure in any other place than this, though\nother places possess meadows and green grass.\u201d\n\nThey went on farther. A partridge saw them and asked whither they were\ngoing, and all went on as above up to the words, \u201cThen take charge of a\ncommission from me also, and ask the king why I call like a partridge\nat one spot, and at another spot I have a different kind of voice.\u201d\n\nElsewhere they saw a snake, and just the same as before happened up to\nthe utterance of the words, \u201cThen take charge of a commission from me\nalso, and ask the king why I creep out of my hole with ease, but creep\nback into it only with pain.\u201d\n\nA snake and an ichneumon, which had quarrelled and were fighting with\none another, likewise begged that the king might be asked on what\naccount they, as soon as they saw each other, day by day became angry\nand began to fight. A young wife also commissioned them to ask\nwherefore she, so long as she lived in her father\u2019s house, longed after\nthe house of her father-in-law, but now, since she entered her\nfather-in-law\u2019s house, longed after the house of her father.\n\nThey went on and came to King \u0100dar\u015bamukha\u2019s; then Da\u1e47\u1e0din wished the\nking long life and victory, and took a seat at a certain spot, and the\nothers also seated themselves. After they had paid reverence with their\nheads to the king\u2019s feet, the king asked Da\u1e47\u1e0din, \u201cWherefore have you\ncome?\u201d\n\n\u201cO king, I have been brought hither.\u201d\n\n\u201cOn what account?\u201d\n\nDa\u1e47\u1e0din related the whole story of why the householder had quarrelled\nwith him. The king said to the householder, \u201cDid you see the oxen, or\ndid you not see them? Did Da\u1e47\u1e0din drive your oxen into the stalls?\u201d\n\n\u201cYes, O king.\u201d\n\nThe king said, \u201cAs Da\u1e47\u1e0din gave this man no information, his tongue\nshall be cut off. As this man did not tie up his oxen, his eyes shall\nbe put out.\u201d\n\nThe householder said, \u201cFirst I lost my oxen, in the second place my\neyes are to be put out. Sooner than that, I prefer not to win my suit\nagainst Da\u1e47\u1e0din.\u201d\n\nThe owner of the mare said, \u201cO king, Da\u1e47\u1e0din has killed my mare.\u201d\n\n\u201cHow did he kill it?\u201d\n\nThe man told the whole story in full. The king said, \u201cAs this man told\nhim he might stop the mare by any means whatsoever, his tongue shall be\ncut off; but Da\u1e47\u1e0din shall have his hand cut off, because he thought it\nimpossible to stop the mare except by throwing a stone at it.\u201d\n\nThe man said to himself, \u201cFirst my mare died, now my tongue is to be\ncut off. Sooner than that, I prefer not to gain my suit against\nDa\u1e47\u1e0din.\u201d\n\nThe weaver\u2019s wife told her story in full, and the king said, \u201cThen you\nshall receive this man as your husband.\u201d She said, \u201cFirst of all this\nman killed my husband, and now he is to be my husband. Sooner than\nthat, I prefer not to win my suit against Da\u1e47\u1e0din.\u201d\n\nThe carpenter fully explained his case. The king said, \u201cAs the\ncarpenter spoke in the middle of the river and let his axe fall, his\ntongue shall be cut off; but Da\u1e47\u1e0din\u2019s eyes shall be put out, because\nhe, although he saw that the river was deep, asked the carpenter about\nit.\u201d The carpenter said, \u201cFirst I lost my axe, now my tongue is to be\ncut off. Sooner than that, I prefer not to win my suit against Da\u1e47\u1e0din.\u201d\n\nThe landlady told her story in full, and the king said, \u201cAs the\nlandlady left her child sleeping with a dress completely hiding it, her\nhand shall be cut off; but Da\u1e47\u1e0din shall have his eyes put out, because\nhe sat down on an unfamiliar seat without making any investigation.\u201d\n\nThe landlady said, \u201cFirst my child died, now my hand is to be cut off.\nSooner than that, I prefer not to win my suit against Da\u1e47\u1e0din.\u201d\n\nDa\u1e47\u1e0din presented the crow\u2019s petition. The king said, \u201cO Da\u1e47\u1e0din, say\nthis to the crow: \u2018At that spot there is a treasure, which was hidden\naway under the withered tree by you when you were the head man of the\nvillage. Give it to some one or other and then go away, and you will\nfare well.\u2019\u201d\n\nDa\u1e47\u1e0din executed the commission of the gazelles. The king said, \u201cTell\nthe gazelles this: \u2018O gazelles, there stands a tree on that spot from\nthe top of which honey drops down. Thereby are the meadows and the\ngrass rendered sweet. But as the bees have now been driven out, do not\ntarry any longer on the spot, otherwise ye will suffer pain beyond\nmeasure.\u2019\u201d\n\nDa\u1e47\u1e0din brought forward the request of the partridge. The king said,\n\u201cTell the partridge this: \u2018Where you possess a partridge\u2019s voice, there\nno treasure is to be found; but where you have a different voice, there\na treasure is to be found. Point out this treasure to some one or\nother, and then, as it is not right that you should suffer pain beyond\nmeasure, betake yourself somewhere else.\u2019\u201d\n\nDa\u1e47\u1e0din mentioned the request of the snake and the ichneumon, and the\nking said, \u201cTell both of them this: \u2018When ye were men, ye were born as\ntwo brothers. One of the two said, \u201cLet us divide our property.\u201d But\nthe other, overcome by envy, would not consent to the division. On that\naccount the one, being too covetous, was born again as a snake; but the\nother, inasmuch as he was excessively covetous and clung to the\nproperty, was born as an ichneumon. Do ye then give these treasures to\nthe \u015arama\u1e47as or the Brahmans, and then leave that spot. By that means\nwill ye fare well.\u2019\u201d\n\nDa\u1e47\u1e0din brought forward the snake\u2019s request, and the king said, \u201cSay\nthis to the snake: \u2018When hungry and in a state of collapse, you can\neasily creep out of your hole. But when you have partaken of copious\nfood, then it is only with pain that you can creep back into the hole.\nIf you can content yourself with so much food as is fit for you, you\nwill fare well.\u2019\u201d\n\nDa\u1e47\u1e0din mentioned the young wife\u2019s request, and the king said, \u201cTell the\nyoung wife this: \u2018In your father\u2019s house there is a friend. When you\nare in your father-in-law\u2019s house, you long after that friend; but when\nyou are in your father\u2019s house, you long after your husband. As it is\nnot right that you should suffer pain beyond measure, give up the one\nplace of residence and take up your abode permanently in the other.\u2019\u201d\n\nThe young wife and the snake did what they were told to do. The snake\nand the ichneumon, as well as the crow, made over their treasures to\nDa\u1e47\u1e0din. The others likewise acted in accordance with the instructions\ngiven to them.\n\n\n\n\n\n\n\n\nIV.\n\nTHE CLEVER THIEF. [75]\n\n\nIn olden times there lived in a hill-town a householder, who married a\nwife of his own caste. When a son was born unto him, he said to his\nwife, \u201cGoodwife, now that there is born unto us a causer of debts and\ndiminisher of means, I will take merchandise and go to sea.\u201d She\nreplied, \u201cDo so, lord.\u201d So he went to sea with his merchandise, and\nthere he died.\n\nAfter his wife had got over her mourning, she continued to live, partly\nsupported by her handiwork, and partly by her relatives. Not far from\nher dwelt a weaver who was skilled in his art, and who by means of\nadroitness succeeded in everything. Seeing that he, by means of his\nart, had become well to do, she came to the conclusion that weaving was\nbetter than going to sea, for when a man did the latter, he needlessly\nexposed himself to misfortune. So she said to the weaver, \u201cO brother,\nteach this nephew of yours to weave.\u201d He replied, \u201cAs that is right, I\nwill do so.\u201d The youth became his apprentice, and in a short time\nlearnt the art of weaving, for he was sharp and quick.\n\nAs the weaver wore fine clothes, took good baths, and partook of\ndelicate food, the youth said to him one day, \u201cUncle, how is it that\nalthough you and I are occupied in exactly the same kind of work, yet\nyou have fine clothes, good baths, and delicate food, but I never have\na chance of such things?\u201d The weaver replied, \u201cNephew, I carry on two\nkinds of work. By day I practise weaving, but by night thieving.\u201d\n\n\u201cIf that be so, uncle, I too will practise thieving.\u201d\n\n\u201cNephew, you cannot commit a theft.\u201d\n\n\u201cUncle, I can.\u201d\n\nThe weaver thought he would test him a little, so he took him to the\nmarket-place, purchased a hare there, and gave it to him, saying,\n\u201cNephew, I shall take a bath and then return home. Meanwhile, go on\nroasting this hare.\u201d While he was taking his bath, the youth hastily\nroasted the hare and ate up one of its legs. When the weaver returned\nfrom his bath, he said, \u201cNephew, have you roasted the hare?\u201d\n\n\u201cYes!\u201d\n\n\u201cLet\u2019s see it, then.\u201d\n\nWhen the youth had brought the hare, and the weaver saw that it only\nhad three legs, he said, \u201cNephew, where is the fourth leg gone?\u201d\n\n\u201cUncle, it is true that hares have four legs, but if the fourth leg is\nnot there, it cannot have gone anywhere.\u201d\n\nThe weaver thought, \u201cAlthough I have long been a thief, yet this lad is\na still greater thief.\u201d And he went with the youth and the three-legged\nhare into a drinking-house and called for liquor. When they had both\ndrunk, the weaver said, \u201cNephew, the score must be paid by a trick.\u201d\n\n\u201cUncle, he who has drunk may play a trick; why should I, who have not\ndrunk, do this thing?\u201d\n\nThe weaver saw that the lad was a great swindler, so he determined to\ncarry out a theft along with him.\n\nThey betook themselves to housebreaking. Once when they had made a hole\ninto a house, and the weaver was going to pass his head through the\nopening, the youth said, \u201cUncle, although you are a thief, yet you do\nnot understand your business. The legs should be put in first, not the\nhead. For if the head should get cut off, its owner would be\nrecognised, and his whole family would be plunged into ruin. Therefore\nput your feet in first.\u201d\n\nWhen the weaver had done so, attention was called to the fact, and a\ncry was raised of \u201cThieves! thieves!\u201d At that cry a great number of\npeople assembled, who seized the weaver by his legs and began to pull\nhim in. The youth, all by himself, could not succeed in pulling him\nout; but he cut off the weaver\u2019s head and got away with it.\n\nThe ministers brought the news to the king, saying, \u201cYour majesty, the\nthief was himself arrested at the spot where the housebreaking took\nplace; but some one cut off his head and went away with it.\u201d The king\nsaid, \u201cO friends, he who has cut off the head and gone away with it is\na great thief. Go and expose the headless trunk at the crossway of the\nmain street. Then place yourselves on one side, and arrest whoever\nembraces it and wails over it, for that will be the thief.\u201d Thereupon\nthose servants of the king exposed the headless trunk at the crossway\nof the main street, and stationed themselves on one side. Thinking it\nwould be wrong not to embrace his uncle and moan over him, the other\nthief assumed the appearance of a madman, and took to embracing men,\nwomen, carts, horses, bullocks, buffaloes, goats, and dogs. Afterwards,\nall men thinking he was mad, he pressed the headless trunk to his\nbreast, wailed over it as long as he liked, and then went his way. The\nking was informed by his men that a madman had pressed the headless\ntrunk to his bosom, and while he held it there had wailed over it, and\nhad then gone away. The king said, \u201cO friends, this man of a surety was\nthe other thief. Ye have acted wrongly in not laying hands upon him.\nTherefore shall hands be laid upon you.\u201d\n\nThe other thief said to himself, \u201cIf I do not show honour to my uncle,\nI shall be acting badly.\u201d So he assumed the appearance of a carter, and\ndrove a cart up to the spot laden with dry wood. When he arrived there,\nhe upset the cart with its load of dry wood, unyoked the oxen, set the\ncart on fire, and then went away. The headless trunk was consumed by\nthe flames. The king was informed by his men that the corpse was burnt,\nand they told him all that had taken place. The king said, \u201cO friends,\nthe carter was certainly the thief. Ye have acted wrongly in not laying\nhands upon him. Therefore shall hands be laid upon you.\u201d\n\nThe thief said to himself, \u201cI shall not be acting rightly unless I take\nsoul-offerings to the burial-place for my uncle.\u201d So he assumed the\nappearance of a Brahman, and wandered from house to house collecting\nfood. From what he collected he made five oblation-cakes, which he left\nat the burial-place, and then went his way. The king\u2019s men told him\nthat a Brahman had wandered from house to house collecting food, and\nhad then left five oblation-cakes on the spot where the body had been\nburnt, and had then gone away. The king said, \u201cO friends, that was\nreally the thief. Ye have acted wrongly in not laying hands upon him.\u201d\n\nThe thief thought, \u201cI shall be acting badly if I do not throw my\nuncle\u2019s bones into the Ganges.\u201d So he assumed the appearance of a\nK\u0101p\u0101lika, [76] went to the place where the corpse had been burnt,\nsmeared his body with ashes, filled a skull with bones and ashes, flung\nit into the Ganges, and then went his way. When the king had been told\nby his men all that had happened, he said, \u201cO friends, this was really\nthe thief. Ye have acted wrongly in not laying hands upon him. In order\nto bring the matter to an end, do ye let it alone. I will lay hands on\nthe man myself.\u201d\n\nThe king had a garden laid out at a spot where the Ganges formed a bay,\nand he set men to watch on both of its shores. In it he stationed his\nvery beautiful daughter on the shore of the river, giving her orders to\ncry aloud in case any one tried to touch her. To the watchmen also he\ngave orders to repair to the park as soon as they heard any sound, and\nif any man was found there, to seize him and bring him before him. Now\nthe thief thought that he must not allow the opportunity of enjoying\nthe king\u2019s daughter to slip out of his hands. So he took an empty\npitcher, went down to the shore of the Ganges, and began to draw water.\nAs he was carrying the first pitcherful, the watchmen came running up,\nthinking that he was the thief, and hit him a blow, in consequence of\nwhich the pitcher was broken. As he was carrying the second pitcherful,\nhis pitcher was broken in the same way. But after this had happened\nthree times, the watchmen came to the conclusion that he was a\nwater-carrier, and paid him no more attention. Then the thief covered\nhis head with a pot, and swam down the stream to the bay. There he came\nashore and said to the maiden, \u201cIf you utter a single cry you shall\ndie.\u201d In her fright she remained silent. He tarried awhile with her,\nand then went his way. The watchmen did not know what to do, seeing\nthat she had made no noise while the thief tarried with her, and had\nnot begun to cry till he had satisfied himself and gone away; but they\ngave the king a full account of what had taken place. The king said,\n\u201cIt is a bad business that he was not caught.\u201d\n\nThe result of the thief\u2019s visit was that, after eight or nine months\nhad elapsed, the princess bore a son. When the thief heard of this, he\ndecided that he must not miss his son\u2019s birth-feast, so he assumed the\nappearance of a courtier [and betook himself to the king\u2019s palace]. As\nhe was leaving the palace he called out to the royal servants, \u201cO\nfriends, by order of the king, plunder the merchants\u2019 quarter!\u201d As the\nservants thought that the king had given permission for the plundering\nof the merchants\u2019 quarter in honour of his grandson\u2019s birth, they set\nto work thereat. In consequence of this a great outcry arose, and the\nking asked what was the meaning of it. When the ministers had supplied\nhim with a full account, the king said, \u201cIf this be so, I also have\nbeen taken in by him. Wherefore, if I do not punish him, I shall lose\nmy throne.\u201d\n\nWith this idea in view he caused an enclosure to be made, and, after\nsome little time had elapsed, he ordered his ministers to make public\nthrough the realm a proclamation to the effect that all men who dwelt\nin the kingdom were bound to assemble within that enclosure; and that\nno excuse would avail, but if any one did not appear he should be\npunished. When the ministers had made this order public, and all the\ninhabitants of the realm were assembled together, the king gave the boy\na wreath of flowers, and told him to give it to the man who was his\nfather; and he gave orders to the watchmen to lay hands upon the man to\nwhom the boy should give the wreath. As the boy walked with the wreath\nthrough the assembled crowds and closely observed them, he caught sight\nof the thief, and, in accordance with the incomprehensible sequence of\nhuman affairs, handed him the wreath. The king\u2019s watchmen seized the\nthief and brought him before the king. The king asked his ministers\nwhat ought to be done. They were of opinion that the thief must be put\nto death. But the king said, \u201cO friends, so little does such a hero of\na man deserve to be put to death, that he ought much rather to be\ncarefully watched over.\u201d Thereupon he endowed his daughter with\nornaments of all sorts, and gave her to the thief as his wife, and\nbestowed upon her the half of his kingdom. [77]\n\n\n\n\n\n\n\n\nV.\n\nSUDHANA AVAD\u0100NA. [78]\n\n\nIn olden times there were two kings in Panch\u0101la, one in the north and\nthe other in the south. The king of North Panch\u0101la, whose name was\nDhana, like a law-observing monarch, ruled according to the law in\nHastin\u0101pura, a city which was endowed with wealth, health,\nfruitfulness, and greatness of extent and population, and which was\nfree from disquiet, disorder, uproar, and robbery, in which disease had\nquite come to an end, and which was fully provided with rice,\nsugar-cane, bullocks, and buffaloes. Moreover in this city there was a\ngreat lake, full of blue, red, and white lotuses, and rendered pleasant\nand beautiful by ducks and geese of various kinds. As the N\u0101ga\nJanmachitra, [79] who dwelt in this lake, sent down from time to time a\ntorrent of rain, the land was very fruitful; and as the realm\noverflowed with food and drink, the inhabitants, intent upon gifts,\nsacrifices, and reverence, bestowed sustenance upon the \u015arama\u1e47as and\nBrahmans, and the poor and needy.\n\nThe king of South Panch\u0101la, who paid no respect to the law, was\nhaughty, choleric, passionate, and ill-natured. He did not rule in\naccordance with the law, and he kept the inhabitants of his realm\nconstantly in fear by penalties, blows, wounds, executions, arrests,\nand bonds, and by intolerance, inaccessibility, and malice of every\nkind. As he was overweening and did not rule according to law, the\ndeity did not let rain fall from time to time, on which account men,\nfull of fear and despair, deserted the country in troops, and betook\nthemselves to the realm of the king of North Panch\u0101la.\n\nSome time after this, when the king of South Panch\u0101la had gone to the\nchase and had set forth to inspect his domains, he remarked that all\nthe towns and villages were deserted, and the parks and the temples of\nthe gods had fallen into decay and ruin. Having observed this, he said\nto his ministers, \u201cHonoured sirs, what is the reason of these towns and\nvillages being deserted, and of the parks and the temples of the gods\nhaving fallen into decay and ruin? and whither have the people gone?\u201d\nThe ministers replied, \u201cThey have gone into the realm of Dhana, the\nking of North Panch\u0101la.\u201d\n\n\u201cOn what account?\u201d\n\n\u201cWill your majesty accord impunity of speech?\u201d\n\n\u201cSpeak, for I accord you impunity.\u201d\n\nThereupon they said, \u201cYour majesty, as the king of North Panch\u0101la rules\nin accordance with the law, his land is great, rich, healthy, fruitful,\ndensely peopled, free from disquiet, discord, disorder, uproar, and\nrobbery; diseases have quite disappeared there, it overflows with rice,\nsugar-cane, oxen, and buffaloes; and its people, intent upon bestowing\ngifts, sacrifices, and reverence, offer sustenance to the \u015arama\u1e47as and\nBrahmans, and the poor and needy. But as you, your majesty, are\ncholeric, passionate, and ill-natured, and have kept the inhabitants of\nthe realm constantly in fear by means of penalties, blows, wounds,\nexecutions, arrests, and bonds, and by intolerance, inaccessibility,\nand malice of every kind, therefore have the people, full of fear and\ndespair, gone into the land of the king of North Panch\u0101la.\u201d The king of\nSouth Panch\u0101la said, \u201cO sirs, what would be a good way of making those\npeople return and inhabit these towns and villages?\u201d The ministers\nreplied, \u201cIf your majesty, ruling after the fashion of the king of\nNorth Panch\u0101la, will protect the land with gentle, benignant, and\nmerciful mind, the people will soon return and inhabit these towns and\nvillages.\u201d The king of South Panch\u0101la said, \u201cSirs, since this is so, I\nwill protect the land with gentle, benignant, and merciful mind, ruling\nafter the fashion of the king of North Panch\u0101la; but do ye take such\nmeasures that the people may come back again and inhabit these towns\nand villages.\u201d\n\n\u201cYour majesty, there is yet another cause for the state of things in\nHastin\u0101pura. In that city there is a N\u0101ga named Janmachitra, who dwells\nin a great lake filled with blue, red, and white lotuses of all kinds,\nand adorned with ducks and geese of divers species. As he sends down a\ntorrent of rain from time to time, the harvest is always abundant and\nthe soil is extremely fertile, and the land abounds in meat and drink.\u201d\nThe king said, \u201cIs there no means of summoning that N\u0101ga hither?\u201d\n\n\u201cYour majesty, as he can be conjured hither by men who are versed in\ncharms and spells, let them perform the deed.\u201d\n\nThereupon the king fastened a golden basket to the end of a standard,\nand ordered proclamation to be made throughout the whole kingdom that\nhe would give that golden basket to any one who could conjure the N\u0101ga\nJanmachitra out of North Panch\u0101la into South Panch\u0101la, and would also\nheap upon him a profusion of great honours. After a time a\nserpent-charmer appeared before the ministers, and said that if the\ngolden basket was given to him he would capture and bring in the N\u0101ga\nJanmachitra. The ministers ordered the basket to be brought, and the\nserpent-charmer said, \u201cI will leave this basket in the hands of a\ntrustworthy man. Let him give it to me when I bring the N\u0101ga\nJanmachitra.\u201d When this had been promised him, the serpent-charmer\nplaced the golden basket in the hands of a trustworthy man and betook\nhimself to the city of Hastin\u0101pura. Being well versed in signs, he\nperceived, after carefully observing the lake all round, that the N\u0101ga\nJanmachitra must have his dwelling-place in a certain spot. So he went\nto fetch offerings and utensils, and said to the ministers, \u201cGive me\nofferings and utensils, and within seven days I will capture and bring\nin the N\u0101ga.\u201d\n\nNow the N\u0101ga had seen the serpent-charmer, and had said to himself,\n\u201cThis man has come to carry me off, and if at the end of seven days I\nam carried off, I shall suffer great distress on account of being\nsevered from my parents. What shall I do? To whom shall I pray for\nprotection?\u201d\n\nNow there lived in the neighbourhood of the lake two hunters, Mas\u016braka\nand Phalaka. Living near the lake, they supported themselves by killing\nnot only land animals, such as the hares, stags, boars, and so forth\nwhich came to that lake to drink, but also the fish, tortoises, and so\nforth which lived in the water. Of these two hunters Mas\u016braka died, but\nPhalaka remained alive. As the N\u0101ga Janmachitra came to the conclusion\nthat there was no one except the hunter Phalaka to whom he could fly\nfor refuge, he went, after assuming the form of a man, to the hunter\nPhalaka, and said to him, \u201cO friend, if King Dhana\u2019s realm is vast,\nrich, healthy, fruitful, and populous, and overflows with rice,\nsugar-cane, oxen, and buffaloes (as was said above), do you know\nthrough whose power this has come to pass?\u201d The hunter answered, \u201cWell\ndo I know that this takes place because that king rules in accordance\nwith the law, and protects his land with gentle, benignant, and\nmerciful mind.\u201d The N\u0101ga said, \u201cDoes all this arise from that cause\nonly, or from some other cause as well?\u201d The hunter said, \u201cThere is\nanother cause as well. In this lake lives the N\u0101ga Janmachitra, who\nfrom time to time sends down a torrent of rain, in consequence of which\nthe soil becomes extremely fertile, and is replete with food and\ndrink.\u201d Janmachitra said, \u201cIf this N\u0101ga were to be taken away from this\nland by any one, he would no longer be able to be of service, and he\nwould be very wretched on account of being separated from his parents.\nWhat would the king and the inhabitants of the land do if he were to be\ncarried off? what would you do?\u201d\n\n\u201cWe should perish.\u201d\n\n\u201cDo you know who this N\u0101ga is?\u201d\n\n\u201cNo!\u201d\n\n\u201cI am he, and a serpent-charmer from South Panch\u0101la wishes to carry me\noff. He has gone back to fetch offerings and utensils, and will return\nin seven days. He will then drive pegs of Khadira-wood [80] into the\nshore of the lake at its four corners, will hang up various threads of\ndifferent colours, and will recite spells. During that time you must\nremain hidden somewhere near. But when, as he is performing a ceremony\nof this kind, the waters of the lake begin to seethe and overflow, and\nI come forth from them, then you must bend your bow against the\nserpent-charmer, and run up to him quickly and say, \u2018Reverse the spell.\nIf you do not do so I shall sever your head from your body and send it\nto the bottom of the lake.\u2019 But if he dies without reversing the spell,\nthen, even after his death, I shall remain bound by its force all my\nlife long.\u201d The hunter said, \u201cAs I would have done this of my own\naccord, were it merely for the sake of doing you a service, how much\nthe more shall I be ready to protect you, inasmuch as I shall be doing\na service to the whole kingdom. Say no more.\u201d\n\nThe N\u0101ga then took up his abode in a lonely spot. When seven days had\npassed, the hunter hid himself near that place. The serpent-charmer\ncame and began to prepare the offerings and utensils, driving in the\npegs of Khadira-wood at the four corners, attaching various threads of\ndivers colours, and reciting spells. When the water began to seethe,\nthe hunter sped an arrow from his bow, and then drew his sword from its\nsheath and cried, \u201cWill you carry off the N\u0101ga who dwells in our land\nby means of spells? Reverse your spell. If you do not, I will sever\nyour head from your body and send it to the bottom of the lake.\u201d The\nserpent-charmer, experiencing pain and grief induced by anguish and\nfear of death, reversed the spell, whereupon the hunter instantly\nkilled him. When the N\u0101ga was thus freed from the power of the spell,\nhe came forth from the lake, embraced the hunter, and thus addressed\nhim, \u201cYou are my mother, you are my father. In this wise am I, in that\nI trusted in you, spared the pain of being separated from my parents.\nCome, let us go to them.\u201d He led him to their abode, regaled him with\nmeats and drinks of divers kinds, presented him with jewels, and then\nsaid to his parents, \u201cThis man has become my refuge, my friend, and my\nkinsman. Through his means I have been saved from separation from you.\u201d\nThe parents also let him have all he wished for, and presented him with\nprecious things of all kinds. These he took away with him, and then\ncame forth from the lake.\n\nNot far from the lake was a hermitage, rich in flowers, and fruits, and\nbirds which uttered varied notes. Therein a Rishi abode, full of\ngentleness, mercy, and kindness towards living creatures. To this Rishi\nthe hunter was wont to go daily, in the morning, at midday, and in the\nevening. To him he gave a full account of what had taken place between\nhim and the N\u0101ga Janmachitra. The Rishi said to him, \u201cWhat need have\nyou of jewels and gold? That habitation contains the Amogha-chain [81]\n(i.e., that which holds fast). You must ask for that.\u201d As a desire for\nthat Amogha-chain arose within the hunter\u2019s mind, he followed the\nadvice of the Rishi, and again betook himself to the abode of the\nN\u0101gas. There he saw the Amogha-chain at the entrance of the N\u0101gas\u2019\nabode, and perceiving that it was the chain which he wanted, he entered\ninto the abode. The N\u0101ga Janmachitra and the other N\u0101gas were\ndelighted, and they gave him jewels. But he said, \u201cJewels I want not;\nrather give me the Amogha-chain.\u201d Janmachitra replied, \u201cWhat need have\nyou of it? To us it is most needful. When the Garu\u1e0da plagues us, it is\nto this chain that we are indebted for safety.\u201d The hunter said, \u201cAs ye\nare but seldom threatened with danger from the Garu\u1e0da, therefore it is\nnot so very necessary for you. But I am constantly in want of it.\nTherefore give it to me, if ye are mindful of the benefit conferred and\nthe service performed.\u201d The N\u0101ga Janmachitra said, \u201cAs this man has\ndone me a great service, I will give him the chain, after I have asked\nmy father and mother.\u201d After asking his parents, he give him the chain.\nThereupon the hunter, as if he had recovered himself, returned home\nfrom the N\u0101gas\u2019 abode with the Amogha-chain, full of happiness and joy.\n\n\n\nKing Dhana and his wife had neither son nor daughter. It happened once\nthat he sat, resting his cheek upon his hand, absorbed by the thought\nthat, since he had neither son nor daughter, his family would be\nextinct after his death, the treasures heaped up within his house would\npass into other hands, and another king would rule over all that had\nbeen his. As he sat there thus absorbed in meditation, the \u015arama\u1e47as and\nBrahmans, his friends, companions, and kinsmen, asked him why he was so\ndowncast. When he had fully explained the whole matter to them, they\nsaid, \u201cBe pleased to pray to the gods. Then will a son be born unto\nyou.\u201d As he had no son, but desired to have one, he prayed to \u015aiva and\nVaru\u1e47a, to Kuvera and Vasudeva, and so forth, also to various other\ngods, to the gods of the parks, the gods of the forest, the gods of the\ncrossways, the gods of the three ways, the gods who accept oblations,\nthe ever-accompanying gods, and the gods like-minded and identical in\ndate of birth. It is generally said that sons and daughters are born in\nconsequence of such prayers, not otherwise; a thousand sons, for\ninstance, may be born to a world-ruling prince when such prayers have\nbeen offered.\n\nPraying in such a manner, Dhana obtained a hearing, and a Bodisat of\nthe Bhadrakalpa entered into the womb of his good spouse. Some women\nwho are endowed with insight possess five peculiar characteristics, one\nof which is that they know whether their child will be a boy or a girl.\nIf it is a boy, it clings to the right side, and if a girl, to the\nleft. Full of joy, spake the queen to her husband, \u201cO lord, as the\nliving being which has entered within me clings to the right side, and\nwill certainly be a boy, therefore rejoice.\u201d\n\nThe king joyfully drew himself up, and stretched out his right arm, and\nsaid, \u201cI shall behold the son whom I have long been desiring. As he\nwill soon be born unto me, he will carry on my work, extend still more\nwidely what has been acquired, and as my heir more widely propagate my\nrace. And when we shall have died, whether we have presented many or\nfew gifts and acquired much or little merit, it will follow after us in\nthat place in which we shall both be born again, and our recompense\nwill ripen through union.\u201d\n\nThus did he joyfully exclaim. As he knew that conception had taken\nplace, he took care, in order that the existence in the mother\u2019s womb\nmight be allowed to develop thoroughly, that there should be in his\npalace during the cold weather preservatives against cold, during the\nhot weather preservatives against heat. According to the directions of\nthe physician, he provided food which was not too bitter, too sour, too\nsalt, too sweet, too hot, or too acid\u2014food which was without\nbitterness, sourness, saltness, sweetness, heat, or acidity. With\nstrings of pearls of various kinds and with other ornaments he adorned\nthe body of his wife, like unto an Apsaras wandering in the Nandana\ngrove; and he made seats and seats, stools and stools, to prevent her\nfrom falling on the ground, and he ordered care to be taken that she\nshould not hear the slightest unpleasant noise.\n\nWhen eight or nine months had gone by, a boy was born of noble form and\nlovely aspect, fair and gleaming like unto gold in colour, with a head\nlike a canopy, long arms, a brow of great width, interlacing eyebrows,\na high-arched nose, and provided with the full complement of limbs and\njoints. When the joy-drum was beaten at the birth, the king heard it,\nand asked what that meant. His wives said, \u201cBe of good cheer, your\nmajesty; unto thee a son is born.\u201d Thereupon the king ordered all\nstones, gravel, and rubble to be cast forth from the city, the streets\nto be swept and sprinkled with sandal-water, standards and banners to\nbe set up, extremely fragrant incense to be provided, flowers to be\nstrewed, as though he had been delighted by various dreams, gifts to be\nbestowed upon the \u015arama\u1e47as, the Brahmans, the poor and the needy, and\nfreedom to be given to all prisoners. After thrice seven days, on the\ntwenty-first day, he appointed a great birth-feast. When the question\nwas raised as to what name should be given to the boy, the ministers\nsaid, \u201cAs this boy is the son of King Dhana, he must be named Sudhana;\u201d\nand so the name of Sudhana was given to him. The boy Sudhana was handed\nover to eight nurses, two to carry him, two to suckle him, two to\ncleanse him, and two to play with him. As these eight nurses fed him\nand brought him up on milk, both sweet and curdled, on butter, both\nfresh and clarified, on butter-foam, [82] and on the best of other\nthings, he shot up rapidly like a lotus in a tank. By the time he was\ngrown up he was acquainted with reading and writing, expert at the\neight testings and distinguishings, and adroit in his manners; and he\nwas skilled in the five arts, like a king who, coming of the Kshatriya\ncaste and wearing the crown, zealously exercises over men power and\nmight, and, if he rules over this orb, ought to be versed in the\nvarious divisions of knowledge and action, as was above mentioned.\n\nHis father bestowed upon him three wives\u2014a first wife, a middle wife,\nand a last wife\u2014and built for his use three separate palaces, for\nwinter, spring, and summer; and in like manner he provided him with\nparks of three kinds, for winter, spring, and summer. There the young\nSudhana, when he went alone, without any retinue, into the upper storey\nof the palace, diverted and enjoyed himself to the sound of musical\ninstruments.\n\n\n\nIt happened once that the hunter Phalaka, as he roamed to and fro in\nsearch after game, arrived at a certain mountain, and at the foot of\nthis mountain he perceived a Rishi\u2019s hermitage, rich in flowers and\nfruit. Around it fluttered birds of divers kinds, and there was near it\na lake provided with red and white lotuses, and with geese and various\nkinds of ducks. As he was about to roam over this place of seclusion,\nhe saw a Rishi with long hair on his head and body, and with long nails\nand a long beard, sitting in a grass hut under a tree. On seeing him he\ntouched the Rishi\u2019s feet with his head, joined the palms of his hands,\nand said, \u201cVenerable one, how long have you been in this place?\u201d\n\n\u201cForty years.\u201d\n\n\u201cWhile you have remained here, have you seen or heard anything strange\nor wonderful?\u201d\n\nThe Rishi, calm of mood, deliberately replied, \u201cFriend, do you see that\nlake?\u201d\n\n\u201cVenerable one, I see it.\u201d\n\n\u201cThat is the Brahmasabh\u0101 pool, filled with blue, red, and white\nlotuses, haunted by swarms of different kinds of birds, extremely rich\nin waters resembling silver, snow, and hoarfrost in colour. To this\npool in the midst of the most fragrant flowers, there comes on the\nfifteenth day of the month Manohar\u0101 the daughter of Druma, the king of\nthe Kinnar\u012bs. Surrounded by five hundred Kinnar\u012bs, she comes in order\nto bathe, after having washed and anointed her head. During the time of\nthe bath they dance, sing, and make sweet music resound, such as\nenchants even the beasts of the forest. Even I myself, when I have\nheard these sounds, experience pleasure and delight for seven whole\ndays. This maiden, O friend, I have seen.\u201d\n\nThe hunter Phalaka said to himself, \u201cAs I have obtained the\nAmogha-chain from the N\u0101ga, I will cast it around the Kinnar\u012b\nManohar\u0101.\u201d He came, accordingly, after a time, on the fifteenth of the\nmonth, bringing the Amogha-chain with him, concealed himself in a\nthicket not far from the lake, among fruits, flowers, and foliage, and\nkept watch. When Manohar\u0101, surrounded by five hundred Kinnar\u012bs, with\nbefitting equipments, went into the Brahmasabh\u0101 lake to bathe, the\nhunter Phalaka straightway cast the Amogha-chain, and caught the\nKinnar\u012b Manohar\u0101. Held by the chain, she began to bound and to run in\nthe water and to utter shrieks of terror. Hearing these, the Kinnar\u012b\nband broke up. Looking upon Manohar\u0101, the Kinnar\u012bs saw that she was\ntaken prisoner, and they fled away terrified.\n\nThe hunter gazed at Manohar\u0101, who was of an exquisitely proportioned\nfigure and of a lovely countenance, and having gazed at her, he was\nabout to draw near and lay hands upon her; but she said, \u201cMan of low\nstation, touch me not. I am not destined to marry you. As I am worthy\nof a king of goodly form, you must not lay hands upon me.\u201d The hunter\nsaid, \u201cIf I do not lay hands upon you you will flee away.\u201d She replied,\n\u201cI will not flee away. If you will not trust me, take this head-jewel,\nby means of which I fly heavenwards.\u201d The hunter said, \u201cWho can tell\nthat?\u201d She gave him the head-jewel and said, \u201cI shall always be in the\npower of him whose hand holds this jewel.\u201d The hunter took the jewel,\nand led her away with him, just as if she had been secured by bonds.\n\nAbout this time the youth Sudhana went forth to the chase one day. The\nhunter saw the youth Sudhana, who was handsome in form and of pleasant\naspect; and having seen him he said to himself, \u201cAs this is Prince\nSudhana, and as he is of goodly form and pleasant aspect, and as he,\nwhen he has looked upon this maiden, will take her to wife, I will of\nmy own accord offer her to him as a present.\u201d So he led her, just as if\nshe had been secured by bonds, to Prince Sudhana, and said, after\ntouching his feet, \u201cI offer unto you as a present this gem of a wife;\nbe pleased to accept the gift.\u201d Prince Sudhana looked upon the Kinnar\u012b\nManohar\u0101. She was of goodly form and pleasing countenance, with a\ncomplexion of remarkable brilliance and with all good properties,\nadorned with the eighteen signs of the woman, more beautiful than the\nchildren of men; the breasts wide apart, and arched like the tortoise\nHira\u1e47yakumbha, firm, plump, extremely round and elastic; the eyes light\nblue, with small red veins and of elongated form, like young lotuses;\nthe arch of the nose long and high; the lips like coral, gems, pearls,\nin form like the Bimba fruit; the chin ample and firm; the cheeks\nmarked by very attractive moles; the eyebrows beautifully interlacing,\nblack as a swarm of bees; the arms long and rounded like the spotless\nfull moon; the belly a little overhanging with three deep folds; the\nupper part of the body a little bent from the down-hanging of the\nbreasts, the under part beautifully formed like a disk; the hands like\nunto the pith of the banana tree; the legs beautiful from their\ndelicacy and the rounding off of the calves; the veins scarcely visible\nand free from all crookedness, so that all the limbs were fair to see,\nproudly moving to the sound of the richly jewel-studded ornaments of\nthe head, neck, and feet, and the many strings of pearls; the hair\nblack and smooth, like unto Sach\u012b, the feet adorned with ornaments;\nwearing a golden girdle, many strings of pearls hanging down at the\nbelly, the complexion gleaming fair as gold.\n\nNo sooner had the youth set eyes on her than he was suddenly enchained\nby the bonds of passion\u2014passion which, like the pure and spotless moon\nreflected in water, is, on account of its unstable nature, not easily\nto be grasped, and like a sea-monster in a billowy torrent, is not\neasily to be distinguished, which steps along like the Garu\u1e0da or the\nflow of the wind, which flies about swiftly with a lightness resembling\nthat of cotton, which, like a monkey, is always in motion, never\nresting in any place. When the arrow of passion, which is ever\nconnected with woes and with longing to enjoy the bliss of love,\nwithout letting itself be warned off from the abyss of misfortune due\nto all those woes\u2014when this arrow strikes the heart, shot from the\ncareless bow with a scarcely audible sound arising from the longing\nafter a meeting, then, completely befooled by senses which hang upon\nthe fair one, a man falls, like a moth, into the flame. As in summer\nthe lightning flashes from out of the rain-cloud, so did the dart of\nlove strike Sudhana when he looked upon her whose countenance was like\nunto the moon. Then Prince Sudhana took Manohar\u0101 and brought her to the\ncity of Hastin\u0101pura, and to the hunter he gave a splendid city.\nAscending with Manohar\u0101 to the upper storey of the palace, the youth\nSudhana spent his time with her in pleasure and sport; and by the\nhundredfold force of Manohar\u0101\u2019s youth, beauty, and respect for him, the\nyouth Sudhana was immediately and irresistibly captivated.\n\nAfter a time two Brahmans wandered that way, one of whom attached\nhimself to the king, the other to Sudhana. The Brahman who attached\nhimself to the king was appointed a Purohita [83] by the king, who also\nbestowed much property upon him. But only a little property was given\nto him who attached himself to Prince Sudhana. The prince\u2019s Brahman\nsaid to him, \u201cO youth, what will you do for me when, after your\nfather\u2019s death, you are made king?\u201d The youth Sudhana replied, \u201cAs your\ncompanion has been appointed my father\u2019s Purohita, I will appoint you\nalso to be a Purohita.\u201d As this conversation of theirs was passed on by\none man to another, it came to the ears of the Brahman who was the\nPurohita. He said to himself, \u201cIf I can manage so that the youth does\nnot acquire the sovereign power, there will no longer be any question\nas to the appointment to the Purohitaship.\u201d\n\nIt came to pass afterwards that the mountaineers of the king\u2019s realm\nrebelled. The king sent a general to subdue them, but he returned\ncompletely overcome and vanquished. Just the same happened to seven\nother generals whom the king sent out. The ministers said to the king,\n\u201cWherefore, your majesty, do you allow your forces to dwindle away and\nthe power of the foe to increase? Be pleased to order out all who are\ncapable of bearing arms within your realm.\u201d The Brahman who was the\nPurohita thought that this was the time for bringing about Sudhana\u2019s\ndeath, so he said to the king, \u201cThere can be no doubt that in that wise\ndefeat will take place.\u201d The king said, \u201cWhat am I to do then? Ought I\nto march out myself?\u201d The Purohita said, \u201cYour majesty, why should you\ngo yourself? As the youth Sudhana has come to man\u2019s estate, and is\nproud of his strength and courage, you can send him out with the\ntroops.\u201d The king said, \u201cI will do so.\u201d Thereupon the king summoned the\nyouth, and said to him, \u201cO youth, march forth with the troops and\nsubdue the mountaineers.\u201d \u201cYour majesty, I will act in accordance with\nyour commands.\u201d\n\nHaving thus spoken, Sudhana prepared to obey his father. On betaking\nhimself to the zenana, he saw Manohar\u0101 there, and not only forgot all\nhis other wives, but also, as soon as he saw her, forgot the commands\nlaid upon him by the king. Thereupon the Purohita said to the king,\n\u201cYour majesty, as there can be no doubt that the youth Sudhana is\ndeeply in love with Manohar\u0101, let the troops be drawn up, and order the\nyouth, when he comes forth from the zenana, to set out on the march\nwithout going to see Manohar\u0101 again.\u201d The king said to the ministers,\n\u201cHonoured sirs, equip the host.\u201d The ministers obeyed the orders of the\nking, and equipped the hosts, elephants, horses, chariots, and\ninfantry, well provided with many kinds of weapons and appurtenances.\nThen they summoned the youth, saying to him, \u201cO youth, as the troops\nare ready, come forth from thence.\u201d He said, \u201cYour majesty, I will go\nforth when I have seen Manohar\u0101.\u201d\n\nThe king said, \u201cO youth, do not go to see her, for that would give rise\nto delay.\u201d\n\n\u201cIf that be so, I will set out when I have seen my mother.\u201d\n\n\u201cO youth, your mother you may see.\u201d\n\nSudhana took Manohar\u0101\u2019s head-jewel, went to his mother, touched her\nfeet, and said, \u201cO mother, as I am setting out to subdue the\nmountaineers, do you keep this jewel with the utmost secrecy, and do\nnot give it to Manohar\u0101 except in a case of life and death.\u201d After\nsaying these words to his mother, and taking leave of her, he set forth\nwith the army to the sound of music. After gradually advancing for some\ntime, he halted under a tree at no great distance from the\nmountaineers. Just at that time the Mah\u0101r\u0101ja Vai\u015brava\u1e47a was going to a\nYaksha meeting, together with many Yakshas, many hundreds, many\nthousands, many hundreds of thousands of Yakshas. As he drove along,\nand was delayed upon the celestial road, he said to himself, \u201cOften as\nI have driven along this road, yet has my chariot never once been\ndelayed. What can be the cause of its being delayed now?\u201d\n\nPerceiving the youth Sudhana, he thought, \u201cThis is a Bodisat of the\nBhadrakalpa, who has gone forth to war and will be in difficulty. I\nwill assist him, and subdue the mountaineers without living creatures\nbeing exposed to danger.\u201d So he summoned P\u0101nchika, the\ncommander-in-chief of the Yakshas, and said to him, \u201cP\u0101nchika, come\nhere. Contrive so that the youth Sudhana may subdue the mountaineers\nwithout a battle being fought or injury being inflicted upon living\ncreatures.\u201d The Yaksha commander-in-chief P\u0101nchika listened to the\norders of Vai\u015brava\u1e47a, and said, \u201cI will act in accordance with your\ncommands.\u201d Then he conjured up the four contingents of the divine host,\nmen of the stature of palm trees, elephants of the size of mountains,\nhorses as large as elephants, and chariots as bulky as the palace of\nthe gods Vim\u0101na. Together with his mighty host, spreading great alarm\nby means of all kinds of weapons, such as swords, mallets, javelins,\nlances, disks, maces, arrows, battle-axes, and so forth, and through\nthe clang of all sorts of musical instruments, P\u0101nchika moved onwards\ntowards the mountaineers, whose walls gave way in consequence of the\nuproar made by the elephants, the horses, and the chariots, and of the\nclangings of all kinds, and of the power of the Yakshas. Seeing these\nhosts, and perceiving that their walls had given way, the mountaineers\nwere greatly astonished, and asked the hosts whence they came. They\nreplied, \u201cOpen the gates with all speed. The youth Sudhana is on the\nmarch behind us, and we are his army. If you do not open your gates\nwith all speed, everything will be overthrown.\u201d The mountaineers said,\n\u201cWe did not rebel against the king. Moreover, the youth is judicious;\nbut we have been reduced to fear and anxiety by the king\u2019s officials.\u201d\nThen they opened the gates, and went forth to meet the youth Sudhana,\nwith banners and standards displayed, with full urns, and to the sound\nof all manner of instruments. After he had taken rest, he called them\nto him, nominated chiefs, fixed taxes, and took hostages. Then, having\nsubdued the mountaineers, the youth Sudhana returned home.\n\nThat same night King Dhana dreamt this dream. A vulture came flying up,\ntore open the king\u2019s belly, seized his entrails, and wound them around\nthe whole city. And the seven treasures came into the palace. Terrified\nby this dream, with creeping skin and unquiet mind, he rose swiftly\nfrom his couch, and sat down in his sleeping chamber, his head leaning\non his hand, absorbed in meditation as to whether he was about to lose\nhis sovereign power or whether he was about to die. In the morning he\ntold his dream to the Purohita, who came to the conclusion that, as the\nking had dreamt such a dream, the youth must certainly have subdued the\nmountaineers, and that it was the Purohita\u2019s business to devise some\nmeans for his destruction, so he said to the king, \u201cWhat your majesty\nhas seen in this dream is not good. There is no doubt that either you\nwill lose your sovereignty, or your life will be placed in danger.\nThere is, however, a means of averting this evil. I have found it in\nthe mystic lore of the Brahmans.\u201d \u201cWhat is the means of averting it?\u201d\n\u201cYour majesty, let a tank be dug in the park, a man\u2019s height in depth,\nand let it be lined with mortar, and when all is smooth, let it be\nfilled with the blood of young roes. Then, when you go there to bathe,\nyou will enter the tank as far as the first step, and when you have\ndescended to the first step you will go down to the second step, and\nafter you have descended to the second step you will go on to the third\nstep, and when you have descended to the third step you will go down to\nthe fourth step. Then must four Brahmans, perfectly versed in the Veda\nand Ved\u0101nga, lick your feet with their tongues, and anoint them with\nthe fat of a non-human being (i.e., a demon). In this wise will all\nthat is sinful in your nature become purified, and you will long retain\nyour sovereignty.\u201d The king said, \u201cAll this may possibly be carried\nout, but yet demon-fat is very rare.\u201d The Purohita said, \u201cYour majesty,\nis that a rarity which it is possible to find?\u201d The king said, \u201cWhat\ndoes that mean?\u201d The Purohita said, \u201cYour majesty, is Manohar\u0101 a human\nor a non-human being?\u201d The king said, \u201cO Purohita, speak not so; for\nthe youth\u2019s life depends upon her.\u201d The Purohita said, \u201cYour majesty,\nhave you not heard that for the sake of the house should one of its\ninmates be given up, for the sake of the city should the house be given\nup, for the sake of the country should the city be given up, for the\nsake of one\u2019s own self should the country be given up? [84] If you, O\nking, are firm, you can bestow another wife on the discerning youth,\nand cause Manohar\u0101 to be put to death.\u201d\n\nAs the king, out of self-love, did not wish any means to be neglected,\nhe acquiesced and ordered the preparations to be made according to the\nPurohita\u2019s directions, the tank to be dug, lined with mortar and\nglazed, and filled with the blood of roes and so forth. When Sudhana\u2019s\nwives saw these preparations, cheerfulness and joy sprang up within\nthem. \u201cAs we also,\u201d they said, \u201cshall acquire exquisite beauty if we\navail ourselves of this, we shall be able to partake of great enjoyment\nwith the youth Sudhana.\u201d As they spoke joyfully to this effect,\nManohar\u0101 saw them, and asked wherefore they were so delighted. One of\nthem explained the whole matter to Manohar\u0101. Thereupon pain and\ndispleasure sprang up within her, and she betook herself to Sudhana\u2019s\nmother, and touched her feet, and told her the whole story in words\nprovocative of sympathy. The queen said, \u201cAs these things are so,\nponder over them well, and I will ponder over them also.\u201d\n\nWhen Manohar\u0101 had reflected and spoken, and the queen also had\nconsidered the matter, and had decided that it was right so to do, she\ngave Manohar\u0101 the head-jewel and a garment, and said, \u201cChild, I was to\ngive you this jewel only if your life was in danger. In the present\ncircumstances I shall be beyond reproach.\u201d\n\nAfter a time, all things having been prepared for the bath according to\nthe command of the king, he entered the blood-filled tank and came\nforth from it again, and then the Brahmans licked his feet with their\ntongues. When, subsequently to this, all things had been set in order\nfor the bath according to the commands of the king, and he had entered\nthe blood-filled tank and emerged from it again, then the tongues of\nthe Brahmans licked his feet. After that the supernatural being was\nbrought forward. When Manohar\u0101 was ordered to draw nearer, she\nimmediately rose heavenwards, saying, \u201cAfter being seized and bound,\nafter having laughed and played, like a cow freed from its bonds, will\nI flee away.\u201d When the king saw her sweeping through the air, fear came\nupon him, and he said to the Purohita, \u201cHow comes it that the Kinnar\u012b\nManohar\u0101 has flown away before our preparations were carried into\neffect?\u201d The Purohita said, \u201cYour majesty, the end is now attained, and\nyour nature is made free from sin.\u201d\n\nWhile Manohar\u0101 was wending her way through the air she said to herself,\n\u201cThe directions of the Rishi were the cause of my passing into this\ncondition. Had he not given these directions I should not have been\ncaptured. So I will go to him for awhile.\u201d On reaching the Rishi\u2019s\nhermitage she touched his feet and said, \u201cGreat Rishi, in consequence\nof your directions, I have been captured and exposed to the touch of\nman, and have nearly lost my life. Now then, if the youth Sudhana\nshould happen to come here in search of me, give him my ring, and say\nto him these words: \u2018O youth, turn back again, for the way is full of\nwoe and hard to tread. But if you cannot turn back, it is right to show\nyou the way. Thus, O youth, does Manohar\u0101 point it out. In the north\nthere are three black mountains. When these are surmounted, there rise\nthree more. When these three have been surmounted, there rise three\nmore again. And when these three also have been surmounted, there\nremains the prince of mountains, Himavant. On its north side are the\nmountains Utk\u012blaka, Jalapatha, Khadiraka, Ekad\u0101raka, Vajraka,\nK\u0101mar\u016bpin, K\u012blaka, Air\u0101vata, Adhov\u0101na, and Pramuchapa. Over these\nmountains you must make your way. Traverse Khadiraka, Ekad\u0101raka, and\nUtk\u012blaka by the cavern. The king of the birds will carry you over\nVajraka. In such a way will you traverse these mountains. You will\novercome magic creatures, ram-like and goat-faced, and also a man\nhaving the form of the R\u0101kshasa Pingal\u0101. In the cavern is a huge snake,\nwhich rolls with the force of a foaming stream. This snake you must\ntame by force. When you see the black snake half coiling in the cavern,\nyou must slay it, bending the bow and shooting the arrow. When you see\ntwo rams butting one another, break a horn off each of them, and you\nwill find the way. If you see two iron men with fear-inspiring weapons,\nand you slay one of them, you will find the way. If you see an\niron-lipped R\u0101kshas\u012b opening and shutting her mouth, you must fling a\nwedge at her forehead. Likewise must you spring across the fount with\nthe wild whirlpool, which measures sixty fathoms. Bending your bow, you\nmust slay Yakshas and R\u0101kshasas with lion-yellow hair and eyes,\ndifficult to resist and hard to approach. Many rivers, also, full of\ntens of thousands of alligators, must you cross. You will see the\nCrocodile, the Butterfly, the Sad, the Gay, the Weeper, the Laugher, a\nriver full of snakes, and another full of reeds. In the Crocodile is\nR\u0101kshas\u012b-anger, in the Butterfly a demon, in the Sad are many\nwater-monsters, in the Gay is a Vidy\u0101dhara, in the Weeper is a Kinnar\u012b\nserving-maid, in the Laugher is a Kinnar\u012b, in the snake-filled river\nare many snakes, in the river rich in reeds is \u015a\u0101lmali [the Seemul or\nsilk-cotton tree]. In the presence of the Crocodile [river] you must\nstand firm, and be bold in that of the Butterfly. On reaching the Sad,\nyou must bind the jaws of the water-monsters. With the Gay you will\nsucceed by the help of some N\u0101gas, with the Weeper by means of courage,\nwith the Laugher by means of silence. The snake-filled river you must\npass by means of snake-charms, and the reed-producing river by means of\nthe charm of sharp weapons beaten together. [85] Having crossed all the\nrivers, you will come to a wild country wherein five hundred Yakshas\ndwell. Opposing these, overcome them. Then will appear the capital of\nthe Kinnar\u012b king. To him address yourself.\u2019\u201d Having spoken these words\nto the Rishi, Manohar\u0101 touched his feet with her head and went away.\n\n\n\nGreat was the joy when the king heard that the youth Sudhana had\nreturned to Hastin\u0101pura with the army after subduing the mountaineers.\nAs soon as the youth had rested, he went to his father, made obeisance,\nand took his place before him. The king began to speak with great joy,\nand said, \u201cO youth, have you been successful?\u201d\n\n\u201cYour majesty, through your grace have the mountaineers been overcome,\nhostages have been taken, and chiefs appointed. Tribute and taxes have\nalso been levied. Be pleased to have all this taken into the treasury.\u201d\n\nThe king said, \u201cO son, as you have done well, I will receive these\nthings.\u201d Then the son made obeisance to his father, and was about to\ndepart when the king said, \u201cStay, O youth, in order to take food with\nyour father.\u201d\n\n\u201cYour majesty, as it is a long time since I saw Manohar\u0101, I wish to go\nto her.\u201d\n\n\u201cO youth, put off going to her for to-day and go to-morrow.\u201d\n\n\u201cFather, I will certainly go to-day,\u201d said the youth, moving restlessly\nthis way and that. Whereupon the king made no reply.\n\nWhen the youth entered his house, and did not see the fair one at the\ndoor of the women\u2019s chamber, he was utterly cast down. As he did not\nsee Manohar\u0101, his mind became disordered, and he ran hither and\nthither, calling out, \u201cManohar\u0101! Manohar\u0101!\u201d When the women had repeated\nthese words to the winds, and he in his grief of heart had many times\nquestioned them, they told him the whole story. Clouded over was his\nmind with grief. The women said, \u201cWhy should you be so cast down? In\nthe band of women are those who are much more beautiful than she was.\u201d\n\nWhen he had learnt how cruelly his father had acted, he went to his\nmother, touched her feet, and said, \u201cO mother, as Manohar\u0101 is not here,\nManohar\u0101 who was endowed with every virtue that could be wished for,\nand endowed with admirable beauty, where then has she gone? Thinking\never so rapidly, I am all confused in mind. On account of being\nseparated from her my mind is exceedingly sad. As Manohar\u0101 dwells\nwithin my mind, pleasing to my mind and my mind\u2019s joy, as through\nseparation from Manohar\u0101 my body is saddened, what is there that will\nmake my pain diminish?\u201d His mother said, \u201cO son, as intolerable fear\ncame upon Manohar\u0101, I let her go away.\u201d \u201cMother, how did that come to\npass?\u201d His mother gave him a complete account of the matter. He said,\n\u201cThat was a cruel misdeed on my father\u2019s part.\u201d He said, moreover,\n\u201cMother, whither has she gone? which way lies the road?\u201d His mother\nreplied, \u201cThe road which Manohar\u0101 has taken is that of the mountains\nwhere Rishis and lions ever dwell, and which are the abode of the\nDharma-r\u0101ja.\u201d [86] In his intolerable grief at being separated from\nManohar\u0101, the prince renewed his sad wailings, crying, \u201cAs Manohar\u0101 is\nnot here, Manohar\u0101 who was endowed with every virtue that could be\ndesired,\u201d and so on down to the words, \u201cWhat is there that will make my\npain diminish?\u201d Then his mother said, \u201cMy son, as there are women in\nthis band of wives who are more beautiful than she is, wherefore are\nyou sad?\u201d The youth replied, \u201cMother, how can I be happy if I find her\nnot?\u201d\n\nAlthough his mother tried to console him, he still remained sad; but as\nhe wandered hither and thither, looking for Manohar\u0101 and seeking for\ninformation as to her abode, a bright idea occurred to him. \u201cWhere I\nobtained her,\u201d he thought, \u201cthere will I go again and make inquiries.\u201d\nSo he went to the hunter Phalaka, and asked him where it was that he\nhad got possession of Manohar\u0101. The hunter replied, \u201cOn the slope of\nsuch and such a mountain dwells a Rishi, in whose hermitage there is a\npool, Brahmasabh\u0101 by name. Going there to bathe, I captured her\naccording to the Rishi\u2019s directions.\u201d Sudhana said to himself, \u201cI will\ngo to the Rishi\u2019s abode, and there obtain information.\u201d Hearing that\nthe youth was greatly depressed by his separation from Manohar\u0101, the\nking said, \u201cO youth, wherefore are you so depressed? I will now give\nyou a much more beautiful wife.\u201d The prince replied, \u201cFather, as she is\nnot here, I shall certainly betake me to her tarrying-place.\u201d The king\ncould not dissuade him from this, though he repeatedly attempted to do\nso. Then the king ordered watchers to be set at the gates and outlets\nfrom the walls, in order to prevent the youth from going forth.\nThereupon the youth could not sleep the whole night long. Five are\nthere who on their nightly couch are sleepless all night long, namely,\nthe man whose mind is enchained by love for his wife, the wife who\nloves her husband, the red duck, the robber chieftain, the Bhikshu who\nstudies zealously. The youth said to himself, \u201cIf I go to the gate, the\nking\u2019s gatekeepers are harsh. As they would punish me, or even deprive\nme of life, I would rather depart by a road which has no watchers.\u201d So\nhe went forth by night to a spot where no watcher was, having attached\nto a standard such blue lotus garlands as men bind around their heads.\nJust then the moon rose. When he saw the moon, he uttered this lament\nfor his separation from Manohar\u0101, \u201cO full moon, king of the stars and\nilluminer of the night, thou who art dear to the eye of Rohi\u1e47\u012b, [87]\nexcellent caravan-leader, hast thou seen the abiding-place of my loved\none, the lotus-eyed Manohar\u0101?\u201d\n\nRemembering the joys he had formerly experienced, he walked on, and\nwhen he saw a gazelle, he addressed it also, saying, \u201cO gazelle, thou\nwho enjoyest grass, water, and foliage, wander in peace and quiet, for\nI am no hunter. Hast not thou seen my deer-like, long-eyed, beautifully\nformed Manohar\u0101?\u201d Going on farther, and reaching another spot, he saw\nbees at work in the interior of a wood adorned with flowers and fruits,\nand to one of the bees he said, \u201cO bee, thou who art blue, like unto\nthe mountains, thou who abidest within hollow canes and upon lotuses,\nhast thou seen my Manohar\u0101, her of the long hair, dark of hue, like\nunto bees?\u201d Going still farther he saw a snake, and when he saw it he\nsaid, \u201cO snake, thou who movest thy tongue as a forest tree its leaves,\nthou who emittest from thy mouth and eyes masses of smoke, hast thou\nseen her who is unlike thy poison-fire and the fire of passion? hast\nthou seen my Manohar\u0101?\u201d He went on still farther, and he heard a Kokila\ncalling in the forest, and seeing it, he said, \u201cO Kokila, thou who\nabidest on the magnificent trees of the forest, king of the troops of\nbirds, hast not thou seen her who is endowed with the lovely, spotless\neyes, like unto blue lotuses? hast not thou seen my Manohar\u0101?\u201d Going\nstill farther on, he saw an A\u015boka tree widely spreading forth its\nleaves, and when he saw it he said, \u201cThou who art called after\nhappiness, [88] and who art the great king of the trees, troubled by\ngrief for Manohar\u0101, I clasp my hands. Do thou dispel my grief.\u201d\n\nAfter this fashion, with troubled mind, he at length arrived at the\nhermitage of the Rishi. And when he had meekly paid reverence to the\nRishi, he said, \u201cO thou who art exalted through endurance, thou who art\nclothed in the bark of trees and the skins of wild beasts, thou who\nfeedest on roots and sprouts, the Vilva tree and the Kapittha tree.\n[89] O Rishi, I pay thee reverence, bowing my head. Hast thou seen my\nManohar\u0101? Tell me quickly.\u201d Then the Rishi said to the youth Sudhana,\n\u201cWelcome!\u201d And after unfolding a carpet and making preparations for a\nfriendly reception, he continued, \u201cI have seen her who is endowed with\nsmooth, interlacing eyebrows, who possesses a comely form, a face\nresembling the full moon, and eyes like unto blue lotuses. Take your\nseat upon the carpet, and partake of these different kinds of roots and\nberries. There is no doubt in my mind that you will obtain happiness in\nthe future. Thus spake she of the beautiful eyebrows: \u2018I have learnt\nthat the youth, rendered unhappy by longing, although a dweller in the\nforest, affected by great sorrow, will come to you.\u2019 Then she gave me\nthis ring and said, \u2018As the way which leads to me is full of woe and\nhard to tread, he can turn back. But if he cannot bring himself to turn\nback, then you must direct him on his way.\u2019 And she spoke as follows:\n\u2018In the north there are three black mountains. When these are\nsurmounted, there are three more on the other side; and when these\nthree have been surmounted, there are again three more; and when these\nthree also have been surmounted, there remains the king of mountains,\nHimavant. Here are certain remedies to be obtained. There is the remedy\nnectar. [90] When it has been boiled in melted butter, he who drinks it\nwill feel neither hunger nor thirst, and will increase in memory and\nstrength. There is also a monkey which must be carried away; there are\nspells which must be learnt; and there are also to be carried away a\nbow and arrows, a gleaming jewel, a deadly poison and a remedy, three\niron wedges, and a lyre. On the north side of Himavant, king of\nmountains, is Mount Utk\u012blaka, and beyond are Mounts Jalapatha,\nKhadiraka, Ekad\u0101raka, Vajraka, K\u0101mar\u016bpin, Utk\u012blaka, Air\u0101vata, Adhov\u0101na,\nand Pramuchaka. These mountains you must climb, but to pass Khadiraka,\nEkad\u0101raka, and Utk\u012blaka you must traverse a cavern, and over Vajraka\nwill the king of the birds convey you. In this way will you cross the\nmountains. Magic creatures, ram-like and goat-faced, and a man who has\nthe form of the R\u0101kshasa Pingal\u0101, you must overcome. In the cavern is a\nsnake which rolls with the strength of a foaming stream, and this you\nmust overcome by force. Where there is a black snake, and you see half\nof it in the cavern, you must bend your bow and let fly your arrow and\nkill it. When you see two rams butting one another, break a horn off\neach of them and you will find your way. When you see two iron men\nholding fear-inspiring weapons, strike down one of them and you will\nfind your way. When you see a R\u0101kshas\u012b with iron lips opening and\nshutting her mouth, fling a wedge at her forehead. Then you must leap\nacross the fount with the wild whirlpool, which measures sixty fathoms.\nYou must bend your bow and slay Yakshas and R\u0101kshasas with lion-yellow\nhair and eyes, difficult to resist and hard to approach. Many rivers,\nalso, filled with alligators, must you cross. There are the Crocodile,\nthe Butterfly, the Sad, the Gay, the Weeper, the Laugher, a river full\nof snakes, and a river rich in reeds. In the Crocodile is\nR\u0101kshas\u012b-anger, in the Butterfly is a demon, in the Sad are many\nwater-monsters, in the Gay is a Vidy\u0101dhara, in the Weeper a Kinnar\u012b\nserving-maid, in the Laugher is a Kinnar\u012b, in the snake-filled river\nare many snakes, in the river rich in reeds is \u015a\u0101lmali. In the presence\nof the Crocodile you must stand firm, and you must be bold in the\npresence of the Butterfly. On reaching the Sad, you must bind the jaws\nof the water-monsters. With the Gay you will succeed by the help of\nsome N\u0101gas, with the Weeper by means of courage, with the Laugher by\nmeans of silence. You will cross the snake-filled river by means of the\ncharm against snakes, and the river rich in reeds by means of the magic\nof sharp weapons struck together. When you have crossed the rivers and\nreached a land rich in bushes, you must oppose and overcome five\nhundred Yakshas who dwell there. There stands the capital of the\nKinnar\u012b king. Go and speak with him.\u2019\u201d\n\nThereupon the youth Sudhana touched the Rishi\u2019s feet with his head, and\nwent away in order to seek the remedies, spells, and antidotes\nindicated to him. When he had obtained all but the monkey, he came back\nwith them to the Rishi. The Rishi gave him a monkey and said, \u201cO youth,\nwhy do you trouble yourself so much? Wherefore is Manohar\u0101 so necessary\nto you. Alone, without companions, you will surely lose your life.\u201d The\nyouth replied, \u201cGreat Rishi, I shall surely go, and why? Where has the\nheaven-traversing moon a companion? The king of the beasts, endowed\nwith strength of tusks, and the fire which burns the forest\u2014where are\ntheir companions? Wherefore should a strength like mine require a\ncompanion? What! shall not men trust themselves to the great ocean\nwave? Shall not one heal the hand which a snake has bitten? If a\nvigorous being struggles to the utmost, no blame can be found with the\npains taken, even though they may not be successful.\u201d\n\nThereupon the youth Sudhana, provided with the various objects\nindicated by Manohar\u0101, set forth. He passed in their turn the rivers,\nthe caverns, and the abysses, assisted by the remedies, the spells, and\nthe antidotes, and he came into the neighbourhood of the Kinnar\u012b king,\nDruma. The youth gazed at the city, which was adorned by a park rich in\nflowers and fruits of various kinds, the haunt of all sorts of birds,\nprovided with tanks, oblong and square lakes, and surrounded by\nKinnar\u012bs. He saw some Kinnar\u012bs coming to draw water, and he said to\nthem, \u201cWhat are you going to do with all that water?\u201d They replied,\n\u201cThe Kinnar\u012b king has a daughter, Manohar\u0101. As she has fallen into the\nhands of human beings, the smell of humanity has to be washed off her.\u201d\nThe youth Sudhana said, \u201cAre all these jugs to be emptied over her at\nonce, or one after another?\u201d They replied, \u201cOne after another.\u201d He\nthought, \u201cHere is a good opportunity. I will drop this ring into one of\nthe jugs.\u201d He chose the jug of one of the Kinnar\u012bs, dropped the ring\ninto it, and said to her, \u201cLet your jug be the first to begin\nManohar\u0101\u2019s ablutions.\u201d Whereupon she thought, \u201cNo doubt he will be\nwanting something or other.\u201d\n\nWhen this Kinnar\u012b had been the first to empty her jug over Manohar\u0101\u2019s\nhead, the ring fell into Manohar\u0101\u2019s lap, who said to her, \u201cHas not a\nman come hither?\u201d She replied, \u201cYes.\u201d \u201cGo to him, and bring him to some\nretired spot.\u201d Accordingly the Kinnar\u012b brought him in and took him to a\nretired spot. Then Manohar\u0101 touched her father\u2019s feet and said,\n\u201cFather, if the youth Sudhana, who was my husband, were to come here,\nwhat would you do with him?\u201d He replied, \u201cAs he is a man, and I have no\nneed of him, I would cut him into a hundred pieces and scatter him on\nall four sides.\u201d Manohar\u0101 said, \u201cFather, as he is a man, how could he\nbe here? It was only my talk.\u201d\n\nAfterwards, when the wrath of the Kinnar\u012b king, Druma, was assuaged, he\nsaid, \u201cIf the youth comes, I will have you provided with all kinds of\nornaments, and with many goods and treasures, and surrounded by\nKinnar\u012bs, and will give you to him as his wife.\u201d Thereupon Manohar\u0101,\nfull of great delight, clothed the youth Sudhana in divine array, and\nshowed him to the Kinnar\u012b king, Druma. When the Kinnar\u012b king, Druma,\nsaw the young Sudhana\u2019s stately form and pleasing aspect, his handsome\nface and brilliant complexion, he was greatly astonished. As he was\ndesirous of having him as his son-in-law, he set in order seven golden\nstems, seven palms, seven kettledrums, and seven wild boars. Now the\nyouth Sudhana was a Bodisat, and Bodisats are versed in all arts and in\nevery kind of skill. Moreover, the gods take pains to remove all\nhindrances out of their way. The Bodisat stepped forth, surrounded by\nmany thousands of Kinnar\u012bs, amid dance and song, and to the sound of\nthe harps, kettledrums, cymbals, lutes, drums, and the rest of the\ninstruments of various kinds made by the gods. Before the eyes of the\nKinnar\u012b king, Druma, he drew nigh to the golden stems, wielding a sword\nwhich looked like the leaf of a blue lotus, and began to cut the stems\nin pieces as though he were slicing a plantain. Whereupon he broke them\ninto fragments like grains of sesame. Moreover he shot an arrow\nuninjured through the seven palm-trees, the seven kettledrums, and the\nseven boars, and remained standing like Sumeru unremoved. Thereupon the\nheaven-inhabiting gods and many hundreds of thousands of Kinnar\u012bs set\nup a cry of triumph with noise and shouting. When the Kinnar\u012b king,\nDruma, saw and heard all this, he marvelled greatly.\n\nAfter that the king placed Manohar\u0101 in the middle of a thousand\nKinnar\u012bs exactly like her, and said to the youth Sudhana, \u201cCome hither,\nO youth, and recognise Manohar\u0101.\u201d Then the youth Sudhana, in order that\nhe might recognise her, uttered these verses, \u201cThou who art Drama\u2019s\ndaughter, thou art also my beloved Manohar\u0101; let it come to pass, in\nconsequence of this truth, that thou, O Manohar\u0101, swiftly steppest to\nthe front.\u201d Thereupon she immediately stepped forward, and the Kinnar\u012bs\nsaid, \u201cYour majesty, as this youth Sudhana is of excellent strength,\nmanliness, and courage, and deserves to be Manohar\u0101\u2019s husband,\ntherefore please to be angry no longer, and to give Manohar\u0101 to him.\u201d\n\nThen the Kinnar\u012b king summoned the Kinnar\u012b host, and the Kinnar\u012b\nassembly paid great honour to the youth Sudhana. Holding Manohar\u0101\nadorned with divine array with his left hand, and a jar full of\ngold-dust with his right hand, the king went up to the youth Sudhana\nand said, \u201cO youth, I give you Manohar\u0101 as your wife, surrounded by a\nthousand Kinnar\u012bs. But men are of a fickle nature. Do not on any\naccount desert her.\u201d \u201cI will act, O father, in accordance with your\nwords,\u201d said the youth Sudhana, and proffered obedience to the Kinnar\u012b\nking, Druma. Then in a palace of the Kinnar\u012b domain he and Manohar\u0101,\napart from men, revelled and enjoyed themselves to the sound of the\nmusical instruments.\n\nAfter a time, remembering his home, and being depressed by the pain\narising from his separation from his parents, he informed Manohar\u0101 that\nhe was overcome by the anguish caused by his separation from his\nparents. Thereupon Manohar\u0101 gave her father a full account of what had\ntaken place. The king said, \u201cGo with the youth, but act cautiously,\nseeing that men are deceitful.\u201d Then the Kinnar\u012b king, Druma, let her\ngo, after bestowing upon her jewels, pearls, gold and so forth in\nprofusion.\n\nSudhana went his way with Manohar\u0101, speeding onwards through the air by\nKinnar\u012b power, and at length arrived at the city of Hastin\u0101pura. In the\ncity of Hastin\u0101pura, after all stones, gravel, and rubble had been\nswept away, and sandal-wood water had been sprinkled, and floral\nhangings, standards, and flags had been set up, and exceedingly\nfragrant incense had been provided, and flowers of all sorts had been\nstrewn about, men gave themselves up to rejoicing. Then the youth,\naccompanied by Manohar\u0101, surrounded by many thousands of leaders of\nmen, made his entry into the city of Hastin\u0101pura.\n\nWhen he had recovered from the fatigue caused by the journey, he took\njewels of different kinds and went to his father, and remained standing\nbeside the king, and gave him a full account of his journey to and from\nthe Kinnar\u012b city. As King Dhana had become aware that the prince\npossessed remarkable strength, manliness, and courage, he invested him\nwith regal power. The youth Sudhana said to himself, \u201cThat I have met\nwith Manohar\u0101 and obtained the might of kingly power is the special\nresult of earlier deeds. Therefore will I now also bestow gifts and\npractise virtuous works.\u201d\n\nAnd during the space of twelve years he without let or hindrance\noffered sacrifice in the city of Hastin\u0101pura.\n\n\n\n\n\n\n\n\nVI.\n\nPRINCE J\u012aVAKA AS THE KING OF PHYSICIANS. [91]\n\n\nIn Videha, in a vast, rich, prosperous, fruitful, and populous land,\nreigned King Vir\u016b\u1e0dhaka. He had five hundred ministers, with \u015aakala at\ntheir head, and through his chief minister \u015aakala he ruled in\naccordance with the law, and transacted business according to justice.\nFor this reason all men looked up to \u015aakala. After \u015aakala had taken to\nhimself a wife of his own degree, and had lived with her, there was\nborn unto him a son, to whom, on the twenty-first day after his birth,\nthe name of Gop\u0101la was given. After he had again lived with his wife,\nanother son was born to him, to whom he gave the name of Sim\u0303ha.\n\nWhen these two sons were grown up, it was with them just as it had been\nwith their father, who from the very first surpassed all the other\nministers in courage and superiority in the five arts. Now these\nministers could not endure this. So they took counsel together, and\nbetook themselves to the king, and asked him, when an opportunity\npresented itself, who really was king. The king replied, \u201cHonoured\nsirs, what is the meaning of such a question? I am the king. Who else\ncould there be?\u201d They said, \u201cO king, \u015aakala is king, not you. If he\ncould manage it, he would deprive you of the regal power, set the\ndiadem on his own head, and seize the regal power for himself.\u201d But the\nking saw quite clearly that they were hostile to \u015aakala because he was\nsuperior to them all.\n\nOn another occasion, the king was sitting surrounded by the band of\nministers, while the first minister, \u015aakala, was detained in the king\u2019s\npalace, surrounded by eight thousand plaintiffs and defendants, so that\nthe king\u2019s palace was quite full. But when the public business was\nbrought to an end and the crowd had gone away, the palace was left\nquite empty. The king asked if all the crowd had left the palace. The\nministers, trusting that they had found an opportunity, replied, \u201cO\nking, what you wished to hear is evidently this: If \u015aakala could bring\nit about, he would deprive you of the sovereignty, set the diadem upon\nhis own head, and seize the regal power for himself.\u201d\n\nAs kings, like crows, live in fear of death, he thought that what they\nsaid was doubtless true, and he began to find fault with \u015aakala. As\nevery one finds in the world friends, foes, and indifferent persons,\n\u015aakala\u2019s attention began to be called to the fact that the king wanted\nto get up a quarrel with him, and that he must therefore take some\nprecautions. After pondering over the matter, he considered whither he\nshould betake himself. If he were to go to \u015ar\u0101vast\u012b, he would be in the\nsame danger there, as that also was under regal power. Just the same\nwould be the case if he were to go to V\u0101r\u0101\u1e47as\u012b, to R\u0101jag\u1e5bha, or to\nChamp\u0101. Only in Vai\u015b\u0101l\u012b did the people rule. There, if ten men were\ncontented, twenty were discontented. He had better betake himself\nthither.\n\nSo he sent a messenger to the Li\u0107\u0107havis [92] of Vai\u015b\u0101l\u012b to ask if he\nmight take up his abode under the shelter of their power. They replied\nwith all respect that he might come to Vai\u015b\u0101l\u012b, and would be welcome\nthere. Thereupon the first minister, \u015aakala, called his kinsmen\ntogether, and said to them, \u201cHonoured sirs, I am about to move to\nVai\u015b\u0101l\u012b. Let those among you who are contented here remain here; but he\nwho is not so, let him get ready and go with me.\u201d He also ordered the\nherdsmen to drive the oxen and buffaloes to Vai\u015b\u0101l\u012b, and told his\nservants to get themselves ready for the journey thither.\n\nAfter having thus incited many men to get ready, he went to the king,\ntouched his two feet, and said, \u201cO king, as I have a little business to\nsee to, allow me to go to the park.\u201d The king gave his consent. When\n\u015aakala had caused the park to be ransacked, he filled his waggons with\ntreasures, which he covered over with food and liquor, and set off.\n\nWhen the ministers heard that \u015aakala had absconded, they came in haste\nto the king and reported his flight. The king ordered them to recall\nhim. They equipped a fourfold army, overtook him, and ordered him to\nturn back in compliance with the king\u2019s commands. He replied, \u201cHonoured\nsirs, ye have long been considering whether I should die or take to\nflight. As the latter has now come to pass without much difficulty,\nthink no more of it. I have escaped.\u201d\n\nThey shot some arrows in order to satisfy the king\u2019s expectations. Then\nthey turned back and informed the king that \u015aakala had escaped. The\nking was displeased thereat and kept silence.\n\nAt that time there were three districts in Vai\u015b\u0101l\u012b. In the first\ndistrict were 7000 houses [93] with golden towers, in the middle\ndistrict were 14,000 houses with silver towers, and in the last\ndistrict were 21,000 houses with copper towers. In these lived the\nupper, the middle, and the lower classes, according to their position.\nThe people of Vai\u015b\u0101l\u012b had made a law that a daughter born in the first\ndistrict could marry only in the first district, not in the second or\nthird; that one born in the middle district could marry only in the\nfirst and second; but that one born in the last district could marry in\nany one of the three; moreover, that no marriage was to be contracted\noutside Vai\u015b\u0101l\u012b, and that a woman recognised as a pearl among women\nshould not be married to any one, but should appertain to the people\nfor common enjoyment.\n\nAs \u015aakala was a man of position, he was allotted a house in the first\ndistrict. When he began to live there, he could not be induced,\nalthough invited, to appear in the assembly of the people. The\nLi\u0107\u0107havis asked him why he did not appear. He replied, \u201cAs harm might\ncome to me from the assembly, therefore I do not go to it.\u201d The\ninhabitants of Vai\u015b\u0101l\u012b encouraged him to attend, saying that no harm\ncould come to him. He then went to the assembly, but he never expressed\nany opinion. They invited him to do so. But he explained that he never\ndid so, because if he did some evil might come upon him. They declared\nthat he ought to do so, and that doing so would bring him into no\ntrouble. So when he afterwards appeared in the public assembly, he\nexpressed his opinion along with the rest.\n\nUp to that time, the Li\u0107\u0107havis of Vai\u015b\u0101l\u012b, whenever they sent a missive\nto any one, wrote it in a rude style. But after \u015aakala had given his\nadvice they framed their missives in a friendly tone. They who received\nsuch friendly missives talked them over among themselves, and tried to\nfind out the reason for this friendliness. Then some of them explained\nthat it was since \u015aakala, the first minister of Vir\u016b\u1e0dhaka, king of\nVideha, came to Vai\u015b\u0101l\u012b and took part in the councils, that letters of\nthis kind, full of friendliness, had been issued.\n\nAfter \u015aakala had arranged marriages for his two sons, Gop\u0101la and Sim\u0303ha,\nthere was born unto Sim\u0303ha a daughter, to whom the name of V\u0101sav\u012b was\ngiven at her birth-feast. When the seers had inspected her, they\ndeclared that she would bear a son who would take his father\u2019s life,\nset the diadem on his own head, and seize the sovereignty for himself.\nAfter Sim\u0303ha had again lived with his wife, a daughter was born to him,\nwhose birth also was celebrated in the most festive manner, and to whom\nthe name of Upav\u0101sav\u012b was given. Her also the seers inspected, and they\ndeclared that she would bring into the world a son provided with\nexcellent qualities.\n\nNow it came to pass that Gop\u0101la, who was fierce and of great strength,\nravaged the parks of the Li\u0107\u0107havis of Vai\u015b\u0101l\u012b. The park-keepers tried\nto prevent him from doing so, pointing out to him that the Li\u0107\u0107havis\nwere fierce and of great power. As the keepers gained nothing thereby,\nthey betook themselves to his father and besought him to restrain his\nson. \u015aakala sent for him, and made him aware of the danger which\nthreatened him on the part of the Li\u0107\u0107havis. He replied, \u201cFather, they\nhave parks; we have none.\u201d \u015aakala said that he would ask the popular\nassembly for a park. He did so, and the assembly granted them an old\npark. In the park there was an ancient S\u0101la tree, out of which the one\nmade an image of Bhagavant, and the other consecrated the same. The\nSthaviras in the S\u016btras also say that the Buddha Bhagavant went out\nfrom Vai\u015b\u0101l\u012b into the S\u0101la forest of Gop\u0101la and Sim\u0303ha.\n\nWhen Gop\u0101la had committed a thousand misdeeds, and the Li\u0107\u0107havis had\nblamed and reproved him and called him to account, \u015aakala sent for him,\nand commanded him, in order not to irritate the people, to retire to a\ncertain hill district, and there to practise agriculture on his own\nlands. The son obeyed his father\u2019s commands.\n\nAfterwards, when the commander of Vai\u015b\u0101l\u012b died, the first minister,\n\u015aakala, was elected commander. After he had held this post for a short\ntime, he also died. The people of Vai\u015b\u0101l\u012b met together, and held\ncounsel as to whom they should appoint commander. Then some of them\nsaid, \u201cAs the excellent minister, \u015aakala, has admirably protected the\npeople, let us elect his son.\u201d Others said, \u201cHis son Gop\u0101la is fierce\nand of great strength. If we appoint him as commander, discord will be\nsure to come upon the people. His younger brother, Sim\u0303ha, is good,\naccessible, and likely to render the people contented. If it so please\nthe people, let us appoint him commander.\u201d As all acquiesced in this,\nthe assembly waited upon Sim\u0303ha and offered him the post of commander.\nHe answered, \u201cGop\u0101la is my elder brother; therefore appoint him.\u201d They\nreplied, \u201cO Sim\u0303ha, is the post of commander hereditary in your family?\nIf you are not inclined to take the post, we will appoint some one else\ncommander.\u201d He reflected that it would not be well if the commandership\nwere to pass to some other family from his own, so he decided that it\nwould be better to accept it. Thereupon he was invested with the office\nin great state.\n\nPreviously to this, when the inhabitants of Vai\u015b\u0101l\u012b sent a missive,\nthey used to write, \u201cThus say the people, with \u015aakala at their head.\u201d A\nlittle after this a missive arrived at the place where Gop\u0101la was\npractising agriculture on his lands. When Gop\u0101la had opened it and\nperused it, he asked if his father was dead, seeing that the\ninhabitants of Vai\u015b\u0101l\u012b had been in the habit of writing, \u201cThus say the\npeople, with \u015aakala at their head,\u201d but now there was written, \u201cThus\nsay the people, with Sim\u0303ha at their head.\u201d When he was told that his\nfather was dead, he took offence, and went to Vai\u015b\u0101l\u012b, and asked Sim\u0303ha\nif it was right that he should have been made commander, although he\nhimself, Gop\u0101la, was the elder brother. Sim\u0303ha explained how the whole\nmatter had come about. Full of displeasure against the Li\u0107\u0107havis,\nGop\u0101la determined, in consequence of this slight, to go to R\u0101jag\u1e5bha. So\nhe sent a messenger to King Bimbis\u0101ra to make known his desire to place\nhimself under the king\u2019s protection. The king sent back word that he\nwould be welcome. So he went to R\u0101jag\u1e5bha, and King Bimbis\u0101ra made him\nhis first minister.\n\nNow after some time King Bimbis\u0101ra\u2019s chief wife died, and as he was\nsitting depressed, leaning his cheek upon his hand, Gop\u0101la asked him\nwhat was the cause of his grief. He replied that his chief wife was\ndead, and he could not but be unhappy. Gop\u0101la said, \u201cO king, be not\ntroubled in mind. My younger brother has two daughters, perfect in\nyouth and beauty. They would be exactly suitable for you. One of them,\naccording to predictions, will give birth to a son who will put his\nfather to death. But the other will bring into the world a son\npossessing the most excellent characteristics. It will be well for you,\nO king, to have that maiden brought here, of whom it was predicted that\nshe would bear a son with the most excellent characteristics.\u201d\n\nThereupon Gop\u0101la informed his brother Sim\u0303ha that King Bimbis\u0101ra\u2019s chief\nwife was dead, and that he ought to send his daughter Upav\u0101sav\u012b, as she\nwould in that case become the king\u2019s chief wife. Sim\u0303ha wrote to him in\nreply, \u201cWhat this will come to I will not ask you. But you, who\nunderstand the measure of things, will know what ought to be done. As\nthe people have made a law that no maiden of Vai\u015b\u0101l\u012b may be given in\nmarriage to an outsider, you must come yourself and wait in the park. I\nwill go to the park with my daughter, and you can carry her off from\nthere.\u201d\n\nThereupon Gop\u0101la took leave of the king, mounted his chariot, and set\noff for Vai\u015b\u0101l\u012b. Having arrived there, he waited in the park. At that\ntime one of the gatekeepers of Vai\u015b\u0101l\u012b had died and had been born again\namong the demons. He gave to the inhabitants of Vai\u015b\u0101l\u012b the following\ninstructions: \u201cAs I have been born again among the demons, confer on me\nthe position of a Yaksha and hang a bell round my neck. Whenever any\nfoe to the inhabitants of Vai\u015b\u0101l\u012b appears, I will make the bell sound\nuntil he is arrested or has taken his departure.\u201d So they caused a\nYaksha statue to be prepared and hung a bell round its neck. Then they\nset it up in the gatehouse, provided with oblations and garlands, along\nwith dance and song, and to the sound of musical instruments.\n\nGop\u0101la sent word to Sim\u0303ha to come to him, as he was waiting in the\npark. Taking the people of Vai\u015b\u0101l\u012b into consideration, Sim\u0303ha went home\nand said to Upav\u0101sav\u012b, \u201cYou are to be given to King Bimbis\u0101ra as his\nwife, so take your ornaments and go forth to the park.\u201d When she began\ncollecting her ornaments, V\u0101sav\u012b saw her and asked why she was doing\nthat.\n\n\u201cI am going to be married.\u201d\n\n\u201cTo whom?\u201d\n\n\u201cTo King Bimbis\u0101ra.\u201d\n\nV\u0101sav\u012b said this could not be done, seeing that she was the elder\nsister.\n\n\u201cIn that case do you take the ornaments.\u201d\n\nWhile they were still discoursing the bell began to sound. The\ninhabitants of Vai\u015b\u0101l\u012b were in great commotion, supposing that an enemy\nhad come to Vai\u015b\u0101l\u012b. Full of anxiety, Sim\u0303ha took with him his elder\ndaughter, V\u0101sav\u012b, under the impression that she was Upav\u0101sav\u012b, and went\nhastily to the park. There Gop\u0101la, equally full of anxiety, received\nV\u0101sav\u012b into his chariot and drove away.\n\nThe people of Vai\u015b\u0101l\u012b set out in pursuit of him, overtook him, and\nbegan to fight with him. But as he was versed in the five arts of\nbattle, he pierced five hundred Li\u0107\u0107havis to the heart, and said,\n\u201cHonoured sirs, as I have pierced five hundred of your number to the\nheart, but am ready to leave the rest of you alive, do ye now turn\nback.\u201d\n\n\u201cNo living being among us has been killed.\u201d\n\n\u201cTake off your armour.\u201d\n\nWhen they had taken off their armour, five hundred of them fell to the\nground and died. Thereupon the survivors thought that this man must be\na R\u0101kshasa, and they fled away full of terror. When they returned to\nVai\u015b\u0101l\u012b they began to take counsel together, and they said, \u201cHonoured\nsirs, on this foe of ours we will let King Bimbis\u0101ra\u2019s sons take\nvengeance. Let us inscribe this on a tablet, place the tablet in a\nchest, seal up the chest, and put it away.\u201d All of which they did.\n\nAfter a time Gop\u0101la arrived at R\u0101jag\u1e5bha and cried, \u201cUpav\u0101sav\u012b, come\nforth.\u201d\n\nShe replied, \u201cUncle, I am not Upav\u0101sav\u012b, but V\u0101sav\u012b.\u201d\n\n\u201cWhy did not you tell me so before?\u201d\n\nShe uttered no word in reply. Displeased and troubled, he went to the\nking, and the king, as soon as he saw him, said, \u201cHave you come,\nGop\u0101la? You are welcome.\u201d\n\n\u201cI have come, O king.\u201d\n\n\u201cHave you brought Upav\u0101sav\u012b along with you?\u201d\n\n\u201cO king! I have brought her and have not brought her.\u201d\n\n\u201cWhat does that mean?\u201d\n\n\u201cI have brought V\u0101sav\u012b, thinking that she was Upav\u0101sav\u012b.\u201d\n\n\u201cBring her here, that I may see her.\u201d\n\nNow when V\u0101sav\u012b was brought, and the king saw her perfect youth and\nbeauty, he was attracted by her to such an extent that he fell in love\nwith her at first sight, and said, \u201cHonoured one, a son who kills his\nfather must do so merely for the sake of the sovereignty. Therefore, in\ncase a son is born unto me, I will confer the diadem on him immediately\nafter his birth.\u201d\n\nThereupon he took her as his wife. As she came from Videha, she\nreceived the name of Vaideh\u012b.\n\nNow there lived in a hermitage a Rishi endowed with five kinds of\ninsight. One day when the king had gone to the chase, a gazelle\nterrified by the shooting of arrows took refuge in the Rishi\u2019s\nhermitage, and being seen there, was struck by the king\u2019s arrow. The\nRishi said in his wrath, \u201cWill you, O king of evil, kill the gazelle\nwhich had placed itself under my protection, when even beasts of prey\nrespect my hermitage?\u201d\n\nWhile the Rishi was calling the king to account with such words as\nthese, the king\u2019s troops came up and asked to whom these words were\nbeing addressed. The king said that they were levelled at him, and\nasked what ought to be the punishment for such a calling to account.\nThe answer was that the proper punishment was that of death. \u201cIn that\ncase,\u201d said the king, \u201cI abandon the Rishi to it.\u201d When the\npreparations were being made for putting the Rishi to death, he\nformulated a curse, desiring that he, wheresoever he should be born\nagain, might take the king\u2019s life, inasmuch as that king of evil had\nordered him to be put to death without his having committed any fault\nor done any harm. Moreover, he reflected that as such kings keep very\nmuch out of the way, and are greatly watched over and guarded, he would\nscarcely be able to find a fit opportunity if he were born again\nanywhere else, and that he must therefore be brought into the world by\nthis king\u2019s chief wife. By means of this curse he was brought into the\nworld by V\u0101sav\u012b.\n\nOn the day of his conception a rain of blood fell. V\u0101sav\u012b was seized by\na desire to cut flesh from the king\u2019s back and eat it. When she had\ntold the king of this, he called the soothsayers together and consulted\nthem about it. They decided that it was caused by the influence of a\nbeing which had entered into his wife\u2019s womb. The king sat absorbed in\nthought, meditating how he could satisfy her longing. Some sagacious\npersons advised him to have a cotton garment lined with raw meat, and\nto put it on, and then to offer the meat to his wife. Thereupon the\nking ordered a cotton garment to be lined with raw meat, and he put it\non, and then offered V\u0101sav\u012b the meat. She thought that it was the\nking\u2019s own flesh, and so ate it, whereby she was freed from her\nlonging.\n\nAfterwards a longing came upon her to drink of her husband\u2019s blood, and\nshe told this to the king. The king had the veins opened in five of his\nlimbs, and gave her the blood to drink, whereby she was freed from her\nlonging.\n\nWhen nine months had passed by, a fine, good-looking boy was born, and\non the day of his birth there fell a rain of blood. The king called the\nsoothsayers together and consulted them. They said, \u201cO king, so far as\nwe can learn from the words of wisdom, this son will undoubtedly\ndeprive his father of life, and then set the diadem on his own head and\nseize the sovereignty for himself.\u201d The king thought, \u201cAs it could only\nbe for the sake of the sovereignty that he would deprive me of life, he\nwould surely not do so if I were myself to hand over the sovereignty to\nhim.\u201d\n\n\n\nAt that time there lived in Vai\u015b\u0101l\u012b a Li\u0107\u0107havi named Mah\u0101n\u0101man. In his\npark there was an \u0100mra grove, in which the park-watchers saw that a\nKadal\u012b tree had suddenly grown up. As it immediately began to put forth\nblossoms, the watchers were greatly astonished, and they told\nMah\u0101n\u0101man. He sent for the soothsayers and consulted them. They decided\nthat he ought to have the tree watched, for it would burst open at the\nend of seven days, and from within it a maiden would come forth. The\nhouseholder Mah\u0101n\u0101man, marvelling greatly at this decision, set careful\nwatchers over the grove and kept count of the days. When seven days had\nelapsed, he caused the park to be cleared of all stones, gravel, and\nrubble, and to be sprinkled with sandal-water, very fragrant incense to\nbe provided, many silken hangings to be set up, and flowers to be\nfreely strewn around. Then he and his wife went out in great state to\nthe park, surrounded by friends and acquaintances, to the sound of song\nand all kinds of music. After he had there sported, rejoiced, and\nenjoyed himself, the stem of the Kadal\u012b tree burst, and there came into\nsight out of it a beautiful maiden, lovely to look upon, perfect in all\nparts of her body. Mah\u0101n\u0101man handed her over to his good wife, who\nsaid, \u201cMy lord, be pleased to give her a name.\u201d Mah\u0101n\u0101man said, \u201cAs\nthis girl has been obtained from the \u0100mra grove, her name ought to be\n\u0100mrap\u0101l\u012b.\u201d Mah\u0101n\u0101man returned home and took charge of \u0100mrap\u0101l\u012b.\n\nShe grew up, and there came to woo her, from the Krauncha land and the\n\u015a\u0101kya land and many other lands, many kings\u2019 sons, ministers\u2019 sons,\nmerchants, traders, and caravan leaders. The householder Mah\u0101n\u0101man\nreflected that those among them who did not obtain her would be\noffended, and that he had better ask the people for a legal decision.\nSo when the people of Vai\u015b\u0101l\u012b were gathered together he said,\n\u201cHonourable Brahmans and householders, give ear! Having obtained a girl\nfrom my park, I have brought her up. As I am now thinking of giving her\nin marriage to some man of a family corresponding with my own, so let\nthe people consider the matter.\u201d The men of Vai\u015b\u0101l\u012b replied, \u201cO\nhouseholder, the people long ago passed a law that a pearl of a woman\nwas not to be given in marriage, but should be placed at the disposal\nof the people. Therefore you must bring forward the maiden, in order\nthat we may see what she is like.\u201d\n\nAfter a time he came into the assembly with her. When the perfection of\nher youth and beauty was seen, all the people opened their eyes wide\nwith astonishment, and when they had critically examined her, some of\nthem cried, \u201cO householder, this is a pearl of a woman, and therefore\nshe belongs to the enjoyments of the people, and must not be married to\nany one.\u201d\n\nWhen Mah\u0101n\u0101man had returned home in displeasure, and was sitting\nabsorbed in thought, his cheek leaning upon his arm, \u0100mrap\u0101l\u012b saw him,\nand asked why he was so dejected.\n\n\u201cO daughter, you have been recognised as a pearl of a woman, and\ntherefore you belong to the enjoyments of the people, so that my wishes\nwill not be fulfilled.\u201d\n\n\u201cO father, are you dependent upon any one?\u201d\n\n\u201cO daughter, as the people formerly made a law that she who is really a\npearl of a woman shall belong to the enjoyments of the people, and as\nyou have now been recognised as a pearl of a woman, I am powerless.\u201d\n\nThen she said, \u201cIf the people will grant five wishes of mine, I will\nbelong to their enjoyments. A house must be allotted to me in the first\ndistrict. When a man has entered my house, no one else must be allowed\nthe right of entry. Whoever enters must bring with him five hundred\nK\u0101rsh\u0101pa\u1e47as. At the time when houses are searched, my house must not be\nsearched till seven days have elapsed. And no heed is to be taken of\nthose who enter or leave my house.\u201d Mah\u0101n\u0101man laid \u0100mrap\u0101l\u012b\u2019s proposal\nbefore the people, and they agreed to it, saying, \u201cIf she asks for a\nhouse in the first district, a house in the first district befits a\npearl of a woman. If she asks that when one man has entered into her\nhouse, no other man should have the right of entry, that also is just;\nfor as no wrath is so bad as wrath on account of a woman, in case one\nman entered in and another came in after him, assuredly one of them\nmight kill the other. If she makes a stipulation that every one who\ncomes in must bring with him five hundred K\u0101rsh\u0101pa\u1e47as, this likewise is\nreasonable; she doubtless requires the money for clothing and ornament.\nIf she asks that her house shall not be searched till after seven days\nhave elapsed, that also is reasonable; what danger can arise, whether\nthe search takes place sooner or later? If she wishes no heed to be\ntaken of the men who enter or leave her house, that again is just. As\nshe is to be a courtesan, no man would enter her house if he knew that\nall who went in or came out would be watched.\u201d So when the people had\ngranted her five wishes, she became the property of the people for\nenjoyment.\n\nAfter a time, [94] \u0100mrap\u0101l\u012b sent for painters living in various\nregions, and ordered them to paint on her walls the portraits of the\nkings, ministers, capitalists, merchants, traders, and caravan leaders\nwhom they had seen. When the painters had completed the portraits,\n\u0100mrap\u0101l\u012b put on ornaments of various kinds and inspected the portraits\none after the other, asking the while, \u201cHonoured sirs, who is this?\u201d\n\n\u201cKing Pradyota.\u201d\n\n\u201cWho is that?\u201d\n\n\u201cThat is Prasenajit, king of Ko\u015bala.\u201d\n\n\u201cAnd this?\u201d\n\n\u201cUdajana, king of Vatsa.\u201d\n\n\u201cAnd that?\u201d\n\n\u201c\u015are\u1e47i Bimbis\u0101ra, king of Magadha.\u201d\n\nIn this way she went on asking, and the painters told her all the\nnames. When she had looked at all the portraits, her eyes remained\nfixed on that of Bimbis\u0101ra, and she began to reflect whether a man of\nsuch port and stature would devote himself to love with her.\n\nIt happened one day that King Bimbis\u0101ra of Magadha went out on the roof\nof his palace, and there, surrounded by his band of ministers, he\nindulged in light talk, asking them what courtesans they had seen.\nGop\u0101la said, \u201cO king, there are others besides, but in Vai\u015b\u0101l\u012b there is\none of exquisite youth and beauty, \u0100mrap\u0101l\u012b by name. She is versed in\nthe sixty-four arts of love, and deserves, O king, to be enjoyed by\nthee.\u201d The king replied, \u201cIf that be so, Gop\u0101la, I will betake myself\nto Vai\u015b\u0101l\u012b and enjoy myself with her.\u201d Gop\u0101la called his attention to\nthe fact that danger might threaten him on the part of the Li\u0107\u0107havis,\nwho had long entertained hostile sentiments towards him. The king was\nof opinion that men who possessed manly hearts might always go\nanywhere. Gop\u0101la said, \u201cO king, if a man attaches importance to matters\nof small account, let him go.\u201d The king mounted his chariot and betook\nhimself with Gop\u0101la to Vai\u015b\u0101l\u012b.\n\nWhen they arrived there, Gop\u0101la remained in the park, but the king went\nto \u0100mrap\u0101l\u012b\u2019s house. Then the bell began to sound. The Li\u0107\u0107havis of\nVai\u015b\u0101l\u012b became greatly excited, thinking that as the bell had rung an\nenemy must have penetrated into the city. A great uproar arose, and\nKing Bimbis\u0101ra asked \u0100mrap\u0101l\u012b what it meant.\n\n\u201cO king, the houses are being searched.\u201d\n\n\u201cOn what account?\u201d\n\n\u201cOn your account, O king!\u201d\n\n\u201cWhat is to be done, then? Shall I take to flight?\u201d\n\n\u201cO king, be not troubled. As my house will not be searched till seven\ndays have elapsed, you can go on enjoying yourself for seven days;\ntherefore enjoy yourself. When seven days are over, you will know that\nit is time to go.\u201d So he enjoyed himself with her, and she became with\nchild by him. When she informed him of that, he gave her a robe and a\nring, and said, \u201cIf it be a daughter, let her remain with you. But if\nit be a son, put on him this robe, press the seal of this ring on his\nneck, and send him to me.\u201d\n\nAfter leaving \u0100mrap\u0101l\u012b\u2019s house, the king mounted his chariot and drove\naway with Gop\u0101la. But the bell sounded. The Li\u0107\u0107havis, under the\nimpression that an enemy had appeared, gave orders that he should be\nsearched for, and sent after him five hundred men armed with arrows and\nspears. [95] When Gop\u0101la saw them, he asked the king whether he would\ndo the fighting or conduct the chariot. The king replied, \u201cI am weary,\nso I will conduct the chariot, but do you fight with them.\u201d When Gop\u0101la\nbegan to enter into combat with them, the inhabitants of Vai\u015b\u0101l\u012b\nrecognised him, and said, \u201cHonoured sirs, this is a R\u0101kshasa of a man,\nlet us turn back.\u201d So they returned to Vai\u015b\u0101l\u012b, and passed a resolution\nthat they would let the children of Bimbis\u0101ra take vengeance on this\nfoe of theirs.\n\nNow when nine months had gone by, \u0100mrap\u0101l\u012b gave birth to a fine,\ngood-looking boy. While he was a growing lad, he was playing one day\nwith the sons of the Li\u0107\u0107havis of Vai\u015b\u0101l\u012b, and they addressed him with\nscoffing words, saying, \u201cSon of a female slave, born from among the\nmany hundreds of thousands, who is your father?\u201d He went in tears to\nhis mother. She asked him why he wept, and he told her the whole story.\nShe said to him, \u201cIf any one asks you that again, reply, \u2018There is not\none among you who has such a father as I have.\u2019 If they inquire who he\nis, tell them that he is King Bimbis\u0101ra.\u201d\n\nSo when the children were again at play, and they questioned him as\nbefore, he replied that there was no one among them who had such a\nfather as he had. \u201cWho is he?\u201d they cried. When he had mentioned the\nname of King Bimbis\u0101ra, they ill treated him all the more, because his\nfather was their enemy. He told all this with tears to his mother, who\nreflected that the Li\u0107\u0107havis of Vai\u015b\u0101l\u012b were very fierce and strong,\nand that they might find an opportunity of putting him to death.\n\nAfter thinking over all this, she found out that a number of merchants\nwere travelling with goods to R\u0101jag\u1e5bha, so she said to them, \u201cYou and\nyour packages will be able to pass in without paying duty if they are\nsealed with the seal of this ring. Take the boy with you to the king\u2019s\npalace, and place him, after stamping the seal of this ring on his\nneck, at the gate of R\u0101jag\u1e5bha.\u201d The merchants promised to act in\naccordance with these instructions. Then she gave the boy a string of\npearls, and said, \u201cO son, betake yourself in the way of business to the\nking; lay the string of pearls at his feet and climb up to his breast.\nShould any one say, \u2018This is a boy who knows no fear,\u2019 ask whether a\nson has anything to fear from his father?\u201d\n\nWhen the merchants had arrived at R\u0101jag\u1e5bha with the boy, they gave him\na bath, stamped him with the seal, and took him to the gate of the\npalace. The boy made his way to where the king was, laid the string of\npearls at the king\u2019s feet, and climbed up to his breast. The king said,\n\u201cThis boy seems to be without fear.\u201d The boy replied, \u201cHas a son\nanything to fear from his father?\u201d\n\nAs the king had in this way given utterance to the words \u201cwithout\nfear,\u201d the boy was named Prince Abhaya [or fearless.]\n\nKing Bimbis\u0101ra, who was always longing after strange women, used to\nmount his elephant and roam through the streets of the city, turning\nhis eyes this way and that. There lived at that time in R\u0101jag\u1e5bha a very\nrich merchant, who told his wife one day that he was obliged to go into\nforeign parts with merchandise. After he had gone away, his wife, who\nfed delicately and dressed in fine raiment, was affected by desire. So\nwhen King Bimbis\u0101ra came riding on his elephant near her house, she\nseated herself at the window and threw him a wreath of flowers. The\nking caught sight of her and called on her to come down, but she said,\n\u201cO king, I am afraid. It were better that you should come in here.\u201d\n\nThe king entered her house and took his pleasure therein; and as all\nthings were propitious, she became with child. When she had made the\nking aware of this, he gave her a signet ring and a motley robe, and\nsaid to her, \u201cIf a son is born unto you, clothe him in this robe, stamp\nthis seal on his neck, and send him to me. But if a girl is born unto\nyou, she can remain with you.\u201d Having thus spoken, he went his way.\n\nNow when the merchant had finished his business and had arrived in the\nneighbourhood of R\u0101jag\u1e5bha, he sent a message to his wife saying,\n\u201cRejoice, good wife! I have arrived here after finishing my business,\nand I shall return home on such and such a day.\u201d Then she reflected\nthat she had committed so great a fault, and she knew not what she was\nto do when her husband arrived. In her trouble she sent tidings thereof\nto the king. The king sent her back word that she should be of good\ncheer, for he would manage in such a way that her husband would not\nreturn home so soon. Accordingly he sent a messenger to the caravan\nleader, letting him know that such and such precious stones were\nrequired, and that he must not come back without bringing them. So the\nmerchant was obliged to make a long journey on account of those\nprecious stones.\n\nWhen nine months had elapsed, the merchant\u2019s wife gave birth to a fine,\ngood-looking boy. As women, even without receiving instruction, are\nfull of knowledge, she fed the babe on butter and honey, stamped the\nseal of the ring on his neck, wrapped him in the robe, laid him in a\nchest, and ordered her serving-maid to deposit the chest at the gate of\nthe king\u2019s palace, after having set lamps around it and lighted them,\nand then to keep watch till some one should take the child in.\n\nAll this the maid did. When the king had come out on the roof of his\npalace, and was standing there with Prince Abhaya, he perceived the\nlamps at the door of his palace. So he ordered his servants to find out\nwhat was the meaning of there being lamps burning at the palace door.\nThe servants brought back word that there was a chest there. The king\nordered it to be fetched, but Prince Abhaya besought the king to give\nto him whatever should be found within the chest. The king acceded to\nhis request. When the chest had been fetched and laid before the king,\nhe gave orders that it should be opened. When it was opened a boy was\nseen inside it. The king asked if the child was alive or dead. He was\ntold that it was alive. Then the king recognised the seal and the robe,\nand he made over the child to Prince Abhaya. The prince brought him up,\nand as the king had asked if he was alive, and as Prince Abhaya had\nlooked after his maintenance, the boy received the name of J\u012bvaka\nKum\u0101rabha\u1e47\u1e0da. [96]\n\n\n\nWhen J\u012bvaka had grown up, he was sitting one day conversing with\nAbhaya. Abhaya said that it was incumbent on them to learn some craft,\nwhereby they might gain their bread later on. For even before the birth\nof Aj\u0101ta\u015batru it had been predicted that the sovereign power would\nappertain to him. When the two had considered this matter, a white-clad\ncoachmaker, surrounded by a number of men clad in white, entered the\nking\u2019s palace. When Prince Abhaya saw him, he asked the king\u2019s people\nwho that man was. They replied that he was a coachmaker.\n\n\u201cHow much does he earn?\u201d\n\n\u201cHe earns his living.\u201d\n\nThereupon he thought that he too, after he had asked the king, would\nlearn coachmaking. So he went to the king and told him that he wished\nto learn coachmaking. The king asked whether he desired to earn his\nbread in that way.\n\n\u201cFather, kings\u2019 sons are in the habit of learning all arts.\u201d\n\n\u201cIn that case, O son, learn coachmaking.\u201d\n\nSo he began to study coachmaking.\n\nJ\u012bvaka also, having seen a white-clad physician, surrounded by several\nmen clad in white, entering the king\u2019s palace, asked who that was.\n\n\u201cHe is a physician,\u201d was the reply.\n\n\u201cWhat does he do?\u201d\n\n\u201cHe cures.\u201d\n\n\u201cWhat does he earn?\u201d\n\n\u201cWhen he cures a patient he receives his fee; but if the patient dies,\nhe receives nothing, for nothing is given.\u201d\n\nThereupon J\u012bvaka resolved to study the healing art. He went to his\nfather and said, \u201cO king, allow me to study the healing art.\u201d\n\n\u201cO son, you are a king\u2019s son. What do you want to do with the healing\nart?\u201d\n\n\u201cO king, kings\u2019 sons are in the habit of learning all arts.\u201d\n\n\u201cIn that case, O son, learn this art.\u201d\n\nSo J\u012bvaka began to study the healing art.\n\nWhen he had studied it well, but had not as yet learnt how to open\nskulls, he had recourse to the king of physicians, \u0100treya in\nTaksha\u015bil\u0101, of whom he had heard that he understood the art of\nskull-opening. Going to the king, he told him that he was about to\njourney to Taksha\u015bil\u0101.\n\n\u201cWhat for?\u201d\n\n\u201cThe king of physicians, \u0100treya, lives there, who understands the art\nof opening the skull. It is in order to learn that art that I wish to\ngo there.\u201d\n\n\u201cDo you desire, O son, to make a living thereby?\u201d\n\n\u201cO king, a man must either not study the art of healing at all, or he\nmust study it thoroughly.\u201d\n\n\u201cIn that case, O son, go thither.\u201d\n\nThe king wrote a letter to King Pushkaras\u0101rin, saying, \u201cMy son is going\nto \u0100treya in order to study the healing art. Provide him with all\nthings which he may require.\u201d\n\nIn the course of time J\u012bvaka arrived at Taksha\u015bil\u0101, and Pushkaras\u0101rin,\nafter reading the letter, handed him over to \u0100treya, to whom he gave\norders to instruct in the healing art the prince who had come there on\nhis account. When \u0100treya began to teach him, J\u012bvaka mastered everything\nexcellently at the slightest intimation. Now \u0100treya was wont, when he\nvisited a patient, to take a young Brahman along with him. One day he\ntook J\u012bvaka also, gave him directions to administer such and such\nremedies, and then went away. J\u012bvaka thought, \u201cIn the present case the\nmaster has made a mistake. If the patient takes this medicine, he will\ndie this very day. As the remedy which the master has prescribed is not\ngood, I will contrive an expedient.\u201d So he left the house along with\n\u0100treya, and said when he came back again, \u201cThe doctor has told me not\nto give the medicine which he has prescribed, but such and such a\nremedy.\u201d When the patient had been treated in this way, he became\nbetter. The next time \u0100treya visited the patient, after asking how he\nwas getting on, he gave directions that the same medicine should be\ngiven to him on the following day. Being asked whether he meant the\nmedicine which he had prescribed first or that which he had afterwards\nordered, he said, \u201cWhat did I prescribe first, and what afterwards?\u201d He\nwas told, \u201cYou prescribed the one when you were present here; about the\nother you gave orders to J\u012bvaka.\u201d He said to himself, \u201cI made a\nmistake. J\u012bvaka is endowed with great insight.\u201d Then he said that the\nmedicine which J\u012bvaka had prescribed was to be given.\n\n\u0100treya became well pleased with J\u012bvaka, and took him along with him\nwherever he went. The Brahmans\u2019 sons said, \u201cO teacher, you are well\npleased with him because he is a king\u2019s son, and you bestow instruction\nupon him, but none upon us.\u201d He replied, \u201cThat is not the case. J\u012bvaka\npossesses great intelligence, and he is able to comprehend intuitively\nwhatever I indicate to him.\u201d They said, \u201cO teacher, how do you know\nthis?\u201d He said to the Brahmans\u2019 sons, \u201cGo and ask the price of various\ncommodities, you of such a one, you of such another.\u201d And having so\nspoken he sent them off to the market. He also gave orders to J\u012bvaka to\nask the price of a certain article. The Brahmans\u2019 sons did as they were\nbid. J\u012bvaka did likewise. But then he said to himself, \u201cSuppose the\nmaster asks the prices of other wares, what shall I be able to reply? I\nwill make myself acquainted with the prices of other commodities as\nwell.\u201d When they had all returned to their teacher, they rendered an\naccount of those things which they had been ordered to do. Then \u0100treya\nbegan to ask the price of articles which he had not mentioned, saying,\n\u201cO Brahman\u2019s son, what does this or that commodity cost?\u201d He whom he\nquestioned replied that he did not know. In like manner did the others\nmake reply when he questioned them. But J\u012bvaka, when he was asked, told\nhim the price of every kind of goods.\n\n\u201cO Brahmans\u2019 sons,\u201d said \u0100treya, \u201chave ye heard?\u201d\n\n\u201cWe have heard.\u201d\n\n\u201cBehold, this is the reason why I said that J\u012bvaka, as he is possessed\nof remarkable insight, intuitively comprehends any matter on a slight\nintimation being given to him. I will give you yet another proof of\nthis.\u201d\n\nThen he said to his pupils, \u201cGo to the pine-hill, and fetch from it\nthat which is no remedy.\u201d They went thither, and each of them brought\naway that which he thought was no remedy. But J\u012bvaka reflected that\nthere is scarcely anything which is not a remedy, so he brought away\nonly a knot from a reed and a morsel of stone. Halfway back he met a\nherd-girl, who was carrying a jug of curdled milk and a leavening pot,\nand who was intending to go to \u0100treya, as she was suffering greatly\nwith her eyes. J\u012bvaka asked her where she was going. When she had told\nhim, he showed her a remedy which was near at hand. She applied it, and\nwas cured at once. Full of joy thereat she said, \u201cTake this pot and\nthis jug of curdled milk.\u201d He accepted the pot, but he gave her back\nthe jug of curdled milk. Then he went on his way carrying the pot.\n\nNow the Brahmans\u2019 sons saw some elephant tracks in the middle of the\nroad, and took to inspecting them. When J\u012bvaka came up with them, he\nasked what those marks were. \u201cFootprints of an elephant,\u201d they replied.\nHe said, \u201cThose are the footprints of an elephant, not male but female,\nblind of the right eye, and about to bring forth young to-day. On it a\nwoman was riding. She too is blind of the right eye, and she will bear\na son to-day.\u201d\n\nWhen they had all returned to \u0100treya, each of them showed what he had\nbrought away with him. \u0100treya said, \u201cO Brahmans\u2019 sons, all these things\nare remedies. This one is of use in such and such an illness, and the\nothers in other illnesses.\u201d When J\u012bvaka was asked what he had brought,\nhe said, \u201cO teacher, all things are remedies; there exists nothing\nwhich is not a remedy. However, I have brought with me the knot of a\nreed, a morsel of stone, and a leavening pot.\u201d\n\n\u201cOf what use are these things?\u201d\n\n\u201cIf a man is stung by a scorpion, he can be fumigated with the reed\nknot and healed with the leavening pot, and with the morsel of stone\ncan a pot of curdled milk be broken at harvest-time.\u201d\n\n\u0100treya laughed. The Brahmans\u2019 sons thought that the teacher was\ndispleased with him, so they said, \u201cO teacher, do you suppose that is\nall? We saw the track of an elephant in the middle of the road, and\nJ\u012bvaka declared that the track was that of a female elephant, blind of\nthe right eye and big with young, and that it will bring forth a young\nelephant to-day; and also that a woman had been seated upon it, who was\nalso pregnant and blind of the right eye, and who will give birth\nto-day to a son.\u201d\n\n\u0100treya asked, \u201cO J\u012bvaka, is this true?\u201d\n\n\u201cYes, O teacher.\u201d\n\n\u201cHow did you know whether the footprints were those of a male or of a\nfemale elephant?\u201d\n\n\u201cO teacher,\u201d replied J\u012bvaka, \u201chow could I, who was brought up in a\nroyal family, help knowing that? The footprints of a male elephant are\nround, those of a female elephant are oblong.\u201d\n\n\u201cHow did you know that she was blind of the right eye?\u201d\n\n\u201cBecause she had eaten the grass which grew on the left side only.\u201d\n\n\u201cHow did you know that she is big with young?\u201d\n\n\u201cBecause she had pressed hard with her feet.\u201d\n\n\u201cHow did you know that she will give birth to a male foal?\u201d\n\n\u201cBecause she pressed hardest on the right side.\u201d\n\n\u201cHow did you know that a woman had been riding on the elephant?\u201d\n\n\u201cFrom her track in the road when she alighted.\u201d\n\n\u201cHow did you know that she was blind of the right eye?\u201d\n\n\u201cBecause as she walked she plucked the flowers which grew on the left\nside only.\u201d\n\n\u201cHow did you know that she was with child?\u201d\n\n\u201cBecause the heels of her feet had made the deepest impression. All\nthis is so, but if the teacher does not believe me, let him send one of\nthe Brahmans\u2019 sons to the inn.\u201d\n\n\u0100treya sent some of them there, and all turned out to be just as J\u012bvaka\nhad said. Then \u0100treya said to the Brahmans\u2019 sons, \u201cO Brahmans\u2019 sons,\nhave ye comprehended? After such a fashion is J\u012bvaka\u2019s intelligence\nremarkable.\u201d\n\nJ\u012bvaka had learnt the whole art of healing, with the exception of the\noperation of skull-opening. Now a man who was afflicted by a cerebral\nmalady came to \u0100treya and asked him to treat him. \u0100treya replied that\nthe man must dig a pit that day and provide it with dung, and that next\nday he would take the case in hand. When J\u012bvaka heard this, he went to\nhim and said, \u201cO friend, all that I have learnt have I learnt for the\nbenefit of mankind. As I have not yet learnt the operation of\nskull-opening, hide me away so that I may see how you perform it.\u201d\n\u0100treya promised to do so, and showed him a place to hide in.\n\nWhen \u0100treya came, he placed the man in the pit, opened his skull, and\nwas about to seize the reptile with his pincers, when J\u012bvaka cried out,\n\u201cO teacher, be not hasty in seizing it; otherwise this son of a good\nfamily might die to-day.\u201d\n\n\u201cAre you there, J\u012bvaka?\u201d asked \u0100treya.\n\n\u201cYes, teacher,\u201d he replied.\n\n\u201cHow then ought I to seize the reptile?\u201d\n\n\u201cO teacher, warm the pincers and touch its back therewith. Then, if the\nreptile draws its arms and feet together, give it a toss out.\u201d\n\nWhen all this had been done the man was cured.\n\nThen \u0100treya said, \u201cO J\u012bvaka, go and bathe, and then come to me. As I am\nmuch pleased, I will communicate to you after what fashion the skull is\nopened.\u201d\n\nJ\u012bvaka bathed, and \u0100treya showed him after what fashion the skull ought\nto be opened. Then \u0100treya said, \u201cO J\u012bvaka, as I earn my bread thereby,\ndo not practise the art in this country.\u201d\n\n\u201cO teacher, I will act accordingly.\u201d\n\nWith these words J\u012bvaka paid his respects to \u0100treya. Then he went to\nKing Pushkaras\u0101rin, and informed him that, as he had now learnt the art\nof healing, he was about to take his departure.\n\nNow there were in the borderland at that time some enemies of\nPushkaras\u0101rin named P\u0101\u1e47\u1e0davas. Then said the king, \u201cO J\u012bvaka, my enemies\nthe P\u0101\u1e47\u1e0davas are in the borderland; bring them to discomfiture by the\nforce of your intelligence, and afterwards come back here. Then will we\nproceed after the fashion of the world.\u201d J\u012bvaka promised to do so. As\nsoon as a fourfold army had been equipped, he set out, discomfited the\nP\u0101\u1e47\u1e0davas of the borderland, took hostages and tribute from them, and\nthen, having returned safely, handed over to the king what he had\ntaken. The king was greatly pleased, and bestowed presents on J\u012bvaka,\nas J\u012bvaka did on \u0100treya.\n\nJ\u012bvaka journeyed by degrees to Bhadram\u0303kara, and having arrived in that\ncity, spent the summer there. After learning there the \u015a\u0101stra,\n\u201cLanguage of all Creatures,\u201d he departed from Bhadram\u0303kara. Seeing a man\ncarrying a load of wood to the city, of whom nothing was left but skin\nand bone, and the whole of whose body was dropping sweat, he said to\nhim, \u201cO friend, how came you into such a plight?\u201d The man replied, \u201cI\nknow not. But I have got into this state since I began to carry this\nload.\u201d J\u012bvaka carefully inspected the wood, and said, \u201cFriend, will you\nsell this wood?\u201d\n\n\u201cYes!\u201d\n\n\u201cFor how much money?\u201d\n\n\u201cFor five hundred K\u0101rsh\u0101pa\u1e47as.\u201d\n\nJ\u012bvaka bought the wood, and when he had examined it, he discovered the\ngem which brings all beings to belief. The virtue of the gem is of this\nkind: when it is placed before an invalid, it illuminates him as a lamp\nlights up all the objects in a house, and so reveals the nature of his\nmalady.\n\nWhen J\u012bvaka had gradually made his way to the Udumbara land, he found\nthere a man who was measuring with a measure, and who, when he had\nfinished measuring, inflicted a wound upon his head with the measure.\nWhen J\u012bvaka saw this, he asked him why he behaved in that way.\n\n\u201cMy head itches greatly.\u201d\n\n\u201cCome here and I will look at it.\u201d\n\nThe man lay down and J\u012bvaka examined his head. Then he laid on the\nman\u2019s head the gem which brings all beings to belief, and it\nimmediately became manifest that there was a centipede inside.\nThereupon J\u012bvaka said, \u201cO man, there is a centipede inside your head.\u201d\nThe man touched his feet and said, \u201cCure me.\u201d J\u012bvaka promised to do so,\nbut he thought, \u201cI will act according to the words of the teacher.\u201d So\nhe said, \u201cO man, dig a pit to-day and have dung in readiness. I will\ntake your case in hand to-morrow.\u201d The man touched his feet and went\naway. Next day J\u012bvaka placed the man in the pit, opened the skull with\nthe proper instrument, touched the back of the centipede with the\nheated pincers, and then, when the centipede drew its arms and feet\ntogether, he seized it with the pincers and pulled it out. Thereupon\nthe patient recovered. The man gave J\u012bvaka five hundred K\u0101rsh\u0101pa\u1e47as,\nwhich he sent to \u0100treya.\n\nAfter this J\u012bvaka came to the Rohitaka land. A householder had died\nthere who had possessed a park with beautiful flowers, fruits, and\nwater, and who, as he had been excessively fond of the garden, had been\nborn again there among the demons. When his son became master of the\nhouse, he appointed a certain man to watch over the park. The watchman,\nhowever, was killed by that demon, as was also a second watchman, after\nwhich the son of the deceased householder abandoned the park. Thereupon\na dropsical man, whom all the doctors had given up, came to that park\nand took up his quarters there for the night, thinking that it would\nnot much matter if the demon were to kill him. Now it happened that\nJ\u012bvaka also spent the night in this park. The demon began to threaten\nthe dropsical man. Then stepped forward the Dropsy and said, \u201cAs I have\nalready taken possession of this man, wherefore do you threaten him? Is\nthere no one here who will fumigate you with the smoke of goats\u2019 hair?\nThat would make you fly twelve yojanas away?\u201d The demon replied, \u201cIs\nthere no one here to give you radish-seed pounded and beaten up in\nbutter? Thereby would you be broken to pieces.\u201d J\u012bvaka heard all this,\nand next morning he visited the householder, and asked him why he had\nabandoned the park which was so rich in flowers, fruits, and water. The\nhouseholder told him all that had occurred. Then said J\u012bvaka, \u201cO\nhouseholder, fumigate the park with the smoke of goats\u2019 hair. Then will\nthe demon fly twelve yojanas away.\u201d The householder did so, and the\ndemon flew twelve yojanas away. This householder also gave five hundred\nK\u0101rsh\u0101pa\u1e47as to J\u012bvaka, who sent them as before to \u0100treya.\n\nAfterwards J\u012bvaka asked the dropsical man why he abode in the\ndemon-haunted park. The man told him everything that had occurred.\nJ\u012bvaka said to him, \u201cSwallow radish-seed pounded and beaten up in\nbutter, and you will recover.\u201d The man took the remedy and recovered\nhis health. This man also gave five hundred K\u0101rsh\u0101pa\u1e47as to J\u012bvaka, who,\nas before, sent them to \u0100treya.\n\nJ\u012bvaka gradually made his way to Mathur\u0101, where he rested under a tree\noutside the city. Now it had come to pass there that a wrestler was\nsmitten by an antagonist, and his bowels were displaced, so that he\ndied and was carried out to be buried. A vulture and her little ones\nhad their nest on a tree, and one young vulture said, \u201cMother, give us\nflesh.\u201d She replied, \u201cChildren, where is flesh to be found?\u201d The young\nbirds said, \u201cMother, as that Malla who was smitten in wrestling is dead\nand has been carried out, flesh is to be found there where he is.\u201d\n\n\u201cO children, the king of doctors, J\u012bvaka, has come here, and will set\nhim to rights again.\u201d\n\n\u201cMother, in what manner will he set him to rights?\u201d\n\n\u201cBy applying a certain powder to his bowels.\u201d\n\nJ\u012bvaka overheard all this. So he arose and went to where the corpse\nwas, and inquired, saying, \u201cHonoured sirs, whom have ye here?\u201d\n\n\u201cA man who died after being struck down while wrestling,\u201d was the\nreply.\n\n\u201cLay him down that I may look at him,\u201d said J\u012bvaka.\n\nThe dead man was laid down, and J\u012bvaka placed on his head the gem which\nbrings all beings to belief. Perceiving that the man\u2019s entrails had\nbeen displaced, he blew some powder into the body through a hollow\nreed, and as soon as the powder had reached the entrails the man\nrecovered. This man also gave five hundred K\u0101rsh\u0101pa\u1e47as to J\u012bvaka, who,\nas before, sent them to \u0100treya.\n\nNow there was in Mathur\u0101 a householder who had a wife of consummate\nyouth and beauty, whom he loved exceedingly. After his death he was\nborn again as a reptile in the lower part of his wife\u2019s body.... When\nshe heard that the physician J\u012bvaka had arrived, she went to see him,\nand said that she was ill, and that he must treat her.... He ordered\nher to lay aside her garments, and then he expelled the worm in the way\nin which, as will presently be described, he got rid of the centipede\nwhich had crept into a man\u2019s ear. Whereupon the patient recovered. As\nher desires were enhanced by passion, she made overtures to him, but he\nshut his ears and said, \u201cYou seem to me like a R\u0101kshas\u012b. I who have\ncured you am contented with having done so.\u201d She also gave him five\nhundred K\u0101rsh\u0101pa\u1e47as, which likewise he sent to \u0100treya.\n\nAfter this J\u012bvaka went on by degrees and reached the shore of the river\nYamun\u0101. There he saw a corpse which, when the fish twitched the sinews\nof its heels, opened its eyes and smiled. Observing all this, he became\naware of the connection which exists between the sinews and the rest of\nthe body.\n\nHaving gradually made his way to Vai\u015b\u0101l\u012b, he found there a wrestler the\nball of whose eye protruded in consequence of a blow from a fist.\nJ\u012bvaka paid him a visit, pulled the sinews of his heel, and restored\nthe eye to its right place. This man also gave him five hundred\nK\u0101rsh\u0101pa\u1e47as, which he gave to Abhaya\u2019s mother.\n\nAt Vai\u015b\u0101l\u012b there lived a man into whose ear a centipede had crept, and\nhad therein given birth to seven hundred young ones. Tormented by his\npains in the ear, this man went to J\u012bvaka and intreated him to cure\nhim. J\u012bvaka said to himself, \u201cHitherto I have acted in accordance with\nmy teacher\u2019s instructions, but now I will act according to my own\nintelligence.\u201d He said to the man, \u201cGo and make a hut out of foliage,\ncarpet it with blue stuff, place a drum underneath, and make the ground\nwarm.\u201d The man provided everything as he was told. Then J\u012bvaka made the\nman lie down, sprinkled the ground with water, and beat the drum.\nThereupon the centipede, thinking that the summer was come, crept out.\nThen J\u012bvaka placed a piece of meat on the ear. The reptile turned back,\nbut presently came out again with its young ones, and they all laid\nhold of the piece of meat. Whereupon J\u012bvaka flung it into the\nflesh-pot, and the man recovered his health. He gave J\u012bvaka five\nhundred K\u0101rsh\u0101pa\u1e47as, and J\u012bvaka gave them to Abhaya\u2019s mother.\n\nAfter a time J\u012bvaka came to R\u0101jag\u1e5bha, and King Bimbis\u0101ra, hearing of\nhis arrival, ordered Prince Aj\u0101ta\u015batru to go out to meet his elder\nbrother. The prince set out on the way. But when J\u012bvaka heard that\nPrince Aj\u0101ta\u015batru was coming to meet him, he reflected that if he\nconsented to this reception, Aj\u0101ta\u015batru, when he became king, might do\nhim some harm. So he turned back, and entered the city by another gate.\n\nOn another occasion, when J\u012bvaka was strolling along surrounded by a\ngreat crowd, a Brahman who was afflicted with an eye disease accosted\nhim, and begged him to prescribe a remedy. He replied angrily,\n\u201cSprinkle the eye with ashes.\u201d The man, who was of a simple nature, did\nas he was told, and he became well.\n\nAnother man, also afflicted with an eye disease, was on his way to\nvisit J\u012bvaka, when the Brahman saw him and asked him where he was\ngoing. When the man had told him, the Brahman said, \u201cWhat need have you\nof J\u012bvaka? Do what he told me to do.\u201d The man gave heed to the words of\nthe Brahman, sprinkled his eye with ashes, and became blind.\n\nAt another time, a tumour formed on the crown of King Bimbis\u0101ra\u2019s head.\nHe ordered his ministers to summon the physicians. The ministers did\nso, and the king told the physicians to treat the tumour. They said, \u201cO\nking, as the great physician J\u012bvaka is here, why should we deal with\nit?\u201d So the king ordered J\u012bvaka to be summoned. When he had been\nintroduced, the king asked him to undertake the case. He consented to\ndo so, on the condition that he should be allowed to give the king his\nbath. Then he anointed the tumour with myrobalan and with ripening\nsubstances, and he poured over it five hundred jugs of water in which\nsuch substances had been infused. When it was ripe he secretly touched\nit with a razor and squeezed it out. Then he applied healing remedies,\nand poured over it five hundred jugs of water in which such substances\nhad been infused. Whereupon the wound healed so completely that the\nskin and the hair were perfectly even. When the king\u2019s bath was\nfinished, he said that J\u012bvaka was now to begin the operation. J\u012bvaka\nreplied, \u201cO king, be pleased to partake of food.\u201d When the king had\neaten, he again called upon J\u012bvaka to proceed. \u201cO king,\u201d said J\u012bvaka,\n\u201cthe operation has been performed.\u201d The king would not believe this,\nbut when he felt with his hand, he could not find the place where the\nhurt had been. Moreover, when he took a mirror and looked in it, he\ncould see nothing. He asked his wife, but neither could she find the\nplace where the hurt had been. The king was greatly astonished, and he\nsaid to his ministers, \u201cHonoured sirs, appoint J\u012bvaka king of the\nphysicians.\u201d But the man who had become blind said, \u201cO king, is it from\nlove towards your son or on account of his knowledge of things that you\ngive him this appointment?\u201d The king replied, \u201cOn account of his\nknowledge of things.\u201d The blind man said, \u201cHowever this may be, he has\nnot cured me.\u201d J\u012bvaka said, \u201cO man, I have never seen you before; how,\nthen, could I have cured you?\u201d The blind man replied, \u201cThat is true;\nbut he to whom you did prescribe a remedy taught me what to do.\u201d\n\n\u201cWhat did he teach you to do?\u201d\n\n\u201cSuch and such things.\u201d\n\n\u201cYour nature and that man\u2019s nature are different,\u201d said J\u012bvaka. \u201cNow do\nthis and that, and you will be made whole.\u201d\n\nThe man acted accordingly and was made whole. Then he said, \u201cO king, be\npleased to let J\u012bvaka be appointed king of the physicians.\u201d So J\u012bvaka\nwas seated upon an elephant, and with great pomp was installed king of\nthe physicians.\n\nThere lived in R\u0101jag\u1e5bha a householder who suffered from a swelling of\nthe glands, [97] and had been given up by all the physicians. He\nresolved to go to J\u012bvaka. If he could be cured by him, well and good;\nif not, then he was ready to die. He came to J\u012bvaka, and entreated him\nto cure him. J\u012bvaka said that the remedies which his case required were\nhard to find. Thus the man thought, \u201cAs even J\u012bvaka has given me up,\nwhat is there for me to do? As my time has come, I will die of my own\naccord.\u201d So he went away to the cemetery. Now a corpse was being burnt\nthere, and an ichneumon and a lizard, which were fighting with one\nanother, fell into the fire. Being tormented by hunger, he devoured\nthem both. Then he drank some rain-water which he found in the\ncemetery, and afterwards he betook himself to a cattle-shed in the\nneighbourhood of the cemetery, where he fed upon kodrava [98] porridge\nand sour milk mixed with butter. Thereupon the tumour gave way, and he,\nafter it had discharged upwards and downwards, was restored to health.\n\nAt another time Vaideh\u012b suffered from a tumour in the groin. She\ncommunicated the fact to the king, who ordered J\u012bvaka to cure his\nstepmother. J\u012bvaka undertook the case, prepared a poultice, and asked\nher to sit down upon it. After examining the poultice on which she had\nsat, he perceived where the diseased spot was. Then he applied maturing\nmeans, and when he saw that the tumour was ripe, he concealed a lancet\nin the poultice, and gave directions to the queen-mother as to how she\nwas to sit down upon it and rise up again. She acted accordingly, and\nthe tumour gave way as soon as it was pricked by the lancet. He then\ncaused it to be washed with bitter water mixed with healing substances,\nand applied healing substances to it, after which she became well.\n\nJ\u012bvaka went to the king, who asked him if he had healed his stepmother.\nHe replied that he had done so.\n\n\u201cBut you have not looked upon her without her clothing?\u201d\n\n\u201cNo!\u201d\n\n\u201cHow then did you manage?\u201d\n\nWhen J\u012bvaka had described what he had contrived, the king marvelled\ngreatly, and gave orders to the ministers to install J\u012bvaka a second\ntime as king of the physicians.\n\nBut the man with the swelling of the glands, to whom J\u012bvaka had said\nthat it would be difficult to find a remedy for his ailment, asked the\nking whether he had ordered J\u012bvaka to be installed as king of the\nphysicians out of love for his son or on account of that son\u2019s\nknowledge of things. The king replied, \u201cOn account of his knowledge.\u201d\n\n\u201cHowever this may be, he has not cured me.\u201d\n\n\u201cO man,\u201d said J\u012bvaka, \u201cI did not undertake your case. I merely said\nthat it would be difficult to find you a remedy.\u201d\n\n\u201cWhat is the remedy in my case?\u201d asked the man.\n\n\u201cIf on the fourteenth day of the waxing moon,\u201d replied J\u012bvaka, \u201ca\nfair-haired man dies and is burnt at the cemetery; and if at that time\nan ichneumon and a lizard are fighting with one another and fall into\nthe fire; and if you eat both of them, and then drink of the water of\nthe rain poured down by Mahesvara on the cemetery; and if you\nafterwards partake of kodrava porridge and curdled milk mixed with\nbutter, in that case you will recover. It was because I thought of all\nthis that I told you that the remedy would be a difficult one to find.\u201d\n\nThen the man said, \u201cYour knowledge is excellent, for these are the very\nthings of which I have partaken.\u201d And he joyfully exclaimed, \u201cO king,\nas J\u012bvaka deserves to be king of the physicians, let him be appointed\nto that office.\u201d\n\nAnd so J\u012bvaka was for the second time installed as king of the\nphysicians.\n\nAt the time when Aj\u0101ta\u015batru, impelled by Devadatta, the friend of vice,\ndeprived of his life his father, the lawful king, he fell ill with an\ninternal tumour. He called upon the physicians to cure him. They\nreplied, \u201cO king, as your elder brother is here, J\u012bvaka, the king of\nthe physicians, wherefore should we cure you?\u201d So the king told his\nministers to call in J\u012bvaka. This was done, and the king charged him to\nremove the tumour, which he undertook to do.\n\nJ\u012bvaka reflected that the tumour might yield to one of two influences,\neither that of excessive joy or that of excessive wrath. And that as it\nwould be impossible to arouse excessive joy within so sinful a man, it\nwould be necessary at all risks to excite in him excessive wrath. So he\ntold the king that he could heal him, provided that the king would feed\non Prince Udajibhadra\u2019s flesh.\n\nWhen the king heard this he became furious, and cried, \u201cVery good! I\nhave killed my father, and you want to put Udajibhadra to death. Then\nif I die of this complaint you will be king.\u201d\n\nJ\u012bvaka replied, \u201cSuch are the means of effecting a cure; in no other\nway can I restore you to health.\u201d\n\nWhen the king had given his consent, J\u012bvaka brought Prince Udajibhadra\nbefore the king, robed in all stately array, and said, \u201cO king, take\npains to look well at Prince Udajibhadra, for after this you will not\nbe able to see him again.\u201d Having thus exhibited him, he took him to\nhis own house and there hid him away.\n\nHe then went to the cemetery of \u015aitavana in search of human flesh.\nThere was no lack of corpses there, and from one of these corpses he\ntook some flesh and carried it away with him. This he prepared with the\nmost excellent materials, and then he served it up to the king at\ndinner-time. When King Aj\u0101ta\u015batru had received the bowl of flesh-broth,\nand was preparing to partake of it, J\u012bvaka seized it, hit him over the\nhead with it, and said to him, \u201cO evil-doer, you have taken the life of\nyour own father, and now you want to feed on the flesh of your own\nson.\u201d\n\nThe king cried in his wrath, \u201cIf this be so, why have you put him to\ndeath?\u201d\n\nAs he thus broke out in anger, his tumour gave way, and discharged\nupwards and downwards, its contents coming to light mixed with blood\nfrom the wound. When the king saw that, he fell fainting to the ground.\nBut after he had been sprinkled with water he came to himself, and\nthen, when he had bathed and partaken of strengthening nourishment, he\nrecovered his health.\n\nAfter that, J\u012bvaka brought before the king Prince Udajibhadra arrayed\nin all state, and touched the king\u2019s feet and said, \u201cO king, here\nstands Prince Udajibhadra. I would not deprive an ant of its life, not\nto speak of the prince. But as it was only by this contrivance that the\nking\u2019s life could be saved, therefore did I contrive it.\u201d The king\nmarvelled greatly, and gave orders to his ministers to install J\u012bvaka\nfor the third time as the king of the physicians. The ministers set him\nupon an elephant and with great pomp installed him for the third time\nas king of the physicians.\n\n\n\n\n\n\n\n\nVII.\n\nVI\u015a\u0100KH\u0100. [99]\n\n\nM\u1e5bgadhara, the first minister of King Prasenajit of Ko\u015bala, after he\nhad married a wife of birth like unto his own, had seven sons. To six\nof these he gave names at his pleasure, but the youngest one he called\nVi\u015b\u0101kha.\n\nAfter his wife\u2019s death he arranged marriages for his six elder sons,\nbut they and their wives gave themselves up to dress, and troubled\nthemselves in no wise with household affairs.\n\nThe householder M\u1e5bgadhara was sitting one day absorbed in thought,\nresting his cheek upon his arm. A Brahman, who was on friendly terms\nwith him, saw him sitting thus absorbed in thought, and asked him what\nwas the cause of his behaviour. He replied, \u201cMy sons and their wives\nhave given themselves up to dress, and do not trouble themselves about\nhousehold affairs, so that the property is going to ruin.\u201d\n\n\u201cWhy do you not arrange a marriage for Vi\u015b\u0101kha?\u201d\n\n\u201cWho can tell whether he will make things better, or bring them to\nstill greater ruin?\u201d\n\n\u201cIf you will trust to me, I will look for a maiden for him.\u201d\n\nThe minister consented, and the Brahman went his way. In the course of\nhis researches he came to the land of Champ\u0101. In it there lived a\nhouseholder named Balamitra, whose daughter Vi\u015b\u0101kh\u0101 was fair to see,\nwell proportioned, in the bloom of youth, intelligent and clever. Just\nas the Brahman arrived, she and some other girls who were in quest of\namusement were setting out for a park. On seeing the girls, he thought\nthat he would like to look at them a little. So he followed slowly\nafter them, occupied in regarding them. The girls, who were for the\nmost part of a frivolous nature, sometimes ran, sometimes skipped,\nsometimes rolled about, sometimes laughed, sometimes spun round,\nsometimes sang, and did other undignified things. But Vi\u015b\u0101kh\u0101, with the\nutmost decorum, at an even pace walked slowly along with them. When\nthey came to the park, the other girls undressed at the edge of the\ntank, entered into it, and began to sport. But Vi\u015b\u0101kh\u0101 lifted up her\nclothes by degrees as she went into the water, and by degrees let them\ndown again as she came out of the water, so circumspect was she in her\nbehaviour. After their bath, when the girls had assembled at a certain\nspot, they first partook of food themselves, and then gave to their\nattendants to eat; but Vi\u015b\u0101kh\u0101 first of all gave food to the persons in\nattendance, and then herself began to eat.\n\nWhen the girls had finished their eating and drinking and had enjoyed\nthe charm of the park, they went away. As there was water to be waded\nthrough on the road, the girls took off their boots and walked through\nit, but Vi\u015b\u0101kh\u0101 kept her boots on. They went a little farther and came\nto a wood. Into this Amra wood she entered, keeping her parasol up,\nthough the others had discarded theirs. Presently a wind arose together\nwith rain, and the other girls took shelter in a temple, but Vi\u015b\u0101kh\u0101\nremained in the open air. The Brahman, who had followed her, and had\nnoted her characteristics and her behaviour, marvelled greatly and\nbegan to question her, saying\u2014\n\n\u201cO maiden, whose daughter are you?\u201d\n\n\u201cI am Balamitra\u2019s daughter.\u201d\n\n\u201cO maiden, be not angry if I ask you a few questions.\u201d\n\nShe smiled at first, and then said, \u201cO uncle, why should I be angry?\nPlease to ask them.\u201d\n\n\u201cWhile these girls, as they went, were all running, skipping, rolling,\nturning round, singing, and doing other undignified things, you wended\nyour way slowly, decorously, and in a seemly manner, reaching the park\ntogether with them.\u201d\n\nVi\u015b\u0101kh\u0101 replied, \u201cAll girls are a merchandise which their parents vend.\nIf in leaping or rolling I were to break an arm or a leg, who then\nwould woo me? I should certainly have to be kept by my parents as long\nas I lived.\u201d\n\n\u201cGood, O maiden; I understand.\u201d\n\nHe said to her next, \u201cThese girls took off their clothes at a certain\nplace, and went into the water and sported in it unclothed, but you\nlifted up your clothes by degrees as you went deeper into the water.\u201d\n\n\u201cO uncle, it is necessary that women should be shame-faced and shy, and\nso it would not be well that any one should look upon me unclothed.\u201d\n\n\u201cO maiden, who would see you there?\u201d\n\n\u201cO uncle, you would have seen me there yourself.\u201d\n\n\u201cGood, O maiden; that also I comprehend.\u201d\n\nHe said to her further, \u201cThese girls first took food themselves and\nthen gave to the persons in attendance; but you first gave food to the\npersons in attendance, and then took your own.\u201d\n\n\u201cO uncle, that was for this reason: we, reaping the fruits of our\nmerits, constantly have feast-days; but they, reaping the fruits of\ntheir trouble, very seldom obtain great things.\u201d\n\n\u201cGood, O maiden; I comprehend this also.\u201d\n\nHe asked her, moreover, \u201cWhile all the world wears boots on dry land,\nwhy did you keep yours on in the water?\u201d\n\n\u201cO uncle, the world is foolish. It is precisely when one is in water\nthat one should wear boots.\u201d\n\n\u201cFor what reason?\u201d\n\n\u201cOn dry land one can see tree-stems, thorns, stones, prickles,\nfragments of fish-scales or shells of reptiles, but in the water none\nof these things can be seen. Therefore we ought to wear boots in the\nwater and not upon dry land.\u201d\n\n\u201cGood, O maiden; this also I understand.\u201d\n\nThen he asked her this question: \u201cThese girls kept their parasols up in\nthe sun; you kept yours up in the wood under the shade of the trees.\nWhat was the meaning of that?\u201d\n\n\u201cO uncle, the world is foolish. It is precisely when in a wood that one\nmust keep a parasol up.\u201d\n\n\u201cFor what reason?\u201d\n\n\u201cBecause a wood is always full of birds and monkeys. The birds let fall\ntheir droppings and pieces of bones, and the monkeys their muck and\nscraps of the fruit they eat. Besides, as they are of a wild nature,\nthey go springing from bough to bough, and bits of wood come falling\ndown. When one is in the open this does not happen, or, if it takes\nplace, it is but seldom. Therefore a parasol must be kept open in a\nwood; in the open it is not necessary to do so.\u201d\n\n\u201cGood, O maiden; this also I comprehend.\u201d\n\nPresently he said, \u201cThese girls took refuge in a temple when the wind\narose with rain, but you remained in the open air.\u201d\n\n\u201cO uncle, one certainly ought to remain in the open air and not take\nrefuge in a temple.\u201d\n\n\u201cO maiden, what is the reason for that?\u201d\n\n\u201cO uncle, such empty temples are never free from orphans, bastards, and\nsharpers. If one of them were to touch me on a limb or joint as I\nentered such a temple, would not that be unpleasant to my parents?\nMoreover, it is better to lose one\u2019s life in the open than to enter an\nempty temple.\u201d\n\nFull of delight at the demeanour of the maiden, the Brahman betook\nhimself to the dwelling of the householder Balamitra and said, desiring\nto obtain the maiden, \u201cMay it be well! May it be good!\u201d\n\nThe people of the house said, \u201cO Brahman, it is not yet the time for\nasking; but what do you ask for?\u201d\n\n\u201cI ask for your daughter.\u201d\n\n\u201cOn whose behalf?\u201d\n\n\u201cOn behalf of the son, Vi\u015b\u0101kha by name, of M\u1e5bgadhara, the first\nminister of \u015ar\u0101vast\u012b.\u201d\n\nThey replied, \u201cIt is true that we and he are of the same caste, but his\ncountry lies too far away.\u201d\n\nThe Brahman said, \u201cIt is precisely in a far-away country that a man\nshould choose a husband for his daughter.\u201d\n\n\u201cHow so?\u201d\n\n\u201cIf she is married in the neighbourhood, joy increases when news comes\nthat she is prosperous; but if a misfortune occurs, a man\u2019s property\nmay be brought to nought, he being exhausted by gifts, sacrifices, and\ntokens of reverence.\u201d\n\nThey said, \u201cThis being so, we will give our daughter.\u201d\n\nThereupon the Brahman, having uttered a wish for a happy result,\nreturned to \u015ar\u0101vast\u012b, and there, after recovering from the fatigue of\nthe journey, went to see the minister, M\u1e5bgadhara, and described to him\nthe maiden\u2019s youth, beauty, and intelligence, as well as her demeanour\nand manner of eating. Then he said, \u201cWith great toil have I wandered\nthrough many lands and cities, and with much trouble have I found her.\nNow go and fetch her.\u201d\n\nThe first minister, M\u1e5bgadhara, took note of the day and hour, and found\nthat the stars were propitious. Then he set forth and fetched away\nVi\u015b\u0101kh\u0101 with great pomp as his son\u2019s spouse. The mother gave her\ndaughter, when she was leaving for her husband\u2019s land, the following\ncounsel: \u201cO daughter, always honour the sun and the moon, pay attention\nto the fire, wipe dirt off the mirror, and wear white clothes. You\nshall take but not give. You shall keep your word. When you rise up,\nyou shall yield your place to none. You shall partake of savoury food.\nYou shall sleep tranquilly. You shall apply a ladder.\u201d\n\nWhen M\u1e5bgadhara heard this, he thought that the girl had received a\nquite wrong piece of advice, and that he must dissuade her from\nfollowing it and give her proper directions. The loving mother, with\ntroubled heart and eyes full of tears, embraced her daughter, and said\nwith sorrowful voice, \u201cO daughter, this is the last time that I shall\nsee you.\u201d\n\nVi\u015b\u0101kh\u0101 replied by way of admonition, \u201cO mother, were you born here? Is\nnot the maiden rather born in the house of her relatives? Is that house\nyour home? Is it not rather this one here? Although I was born here, I\nshall live there. As that which unites undoubtedly underlies\nseparation, be pleased not to wail but rather to keep silence.\u201d\n\nAfter that M\u1e5bgadhara went his way.\n\nVi\u015b\u0101kh\u0101 and her husband with the attendants from her house went on\nboard a ship. Soon afterwards a mare which had thrown a foal was to be\nbrought on board the ship. As it felt that its foal would be restless\non land, it resisted, and could not be got on board. This gave rise to\nmuch noise. When Vi\u015b\u0101kh\u0101 heard it she asked what was the cause. Being\ntold how it arose, she gave directions that the foal should be brought\non board first, in which case the mare would follow of its own accord.\nHer orders were obeyed, and the mare went on board. M\u1e5bgadhara asked the\nmen why they had come so late.\n\n\u201cBecause the mare would not come on board.\u201d\n\n\u201cThen how was it induced to come?\u201d\n\n\u201cIt did so after the Champ\u0101 maiden had told us how to manage, and we\nhad embarked the foal before the mare.\u201d\n\n\u201cThe Champ\u0101 maiden is wise.\u201d\n\nOn their way, the travellers had on one occasion chosen their quarters\nfor the night, and M\u1e5bgadhara\u2019s tent was pitched under the projecting\npart of a hill. When Vi\u015b\u0101kh\u0101 saw it she asked to whom it belonged. \u201cTo\nM\u1e5bgadhara,\u201d was the reply. \u201cMove it away from there,\u201d she said. \u201cWhy\nshould it be moved?\u201d \u201cBecause,\u201d she replied, \u201cif the projecting part of\nthe hill were to fall while he was asleep, he would certainly be\ncrushed to death. Then I should all my life be exposed to the annoyance\nof having people say that my husband married a wife, whose\nfather-in-law died on the way before she entered his house.\u201d\n\nAfter the bed had been moved away the projecting mass of the hill fell\ndown. A great crowd came running together, full of anxiety lest the\nhouseholder should have been crushed. But he exclaimed, \u201cHonoured sirs,\nhere am I; be not afraid, but look after my bed.\u201d \u201cIt has been\nremoved,\u201d was the reply. \u201cWho did that?\u201d he asked. \u201cVi\u015b\u0101kh\u0101,\u201d they\nreplied. He said, \u201cThe Champ\u0101 maiden is wise.\u201d\n\nLater on, when they had taken up their quarters in an old park, and\nM\u1e5bgadhara\u2019s couch had been prepared in an empty temple, Vi\u015b\u0101kh\u0101 saw it\nand asked whose it was. \u201cThat is the master\u2019s couch,\u201d was the reply.\n\u201cMove it away,\u201d she said. \u201cWhy so?\u201d \u201cBecause,\u201d she replied, \u201cif the\ntemple were to fall down he would be crushed to death, and trouble\nwould come upon me.\u201d\n\nAfter the couch had been removed the temple fell down, and people came\nrunning up, and so forth as before.\n\nBy and by they reached \u015ar\u0101vast\u012b, and after they had recovered from the\nfatigues of the journey and presented ornaments to friends, relatives,\nand connections, Vi\u015b\u0101kh\u0101 began to attend to the domestic affairs of the\nfamily. As M\u1e5bgadhara\u2019s daughters-in-law took it in turns to look after\nthe food for the household, Vi\u015b\u0101kh\u0101 received instructions to provide it\non the seventh day. As the time drew near for her turn to come, she\ndaily rolled into pellets and desiccated what remained over of the\nperfumes used by her husband and his parents. Of the powder which she\nthus each day obtained she took some out of the box; the rest she mixed\nwith oil and divided it into equal portions. When her turn came next\nday, she took care that spirituous liquors were prepared, and she\nrenewed the freshness of her own and her husband\u2019s faded garlands. When\nthe morning came, she bestowed upon the labourers oranges, perfumes,\nflowers, and meat and drink. They were greatly pleased, and thought\nthat, after a long time, the householder\u2019s old wife had looked after\nthem. And in the course of the day they did a double amount of work.\n\nWhen M\u1e5bgadhara inspected the work towards evening and saw that much had\nbeen done, he asked if additional day-labourers had been employed.\nBeing told that this was not the case, he asked what the reason was\nthat a double amount of work had been accomplished. The reply was, \u201cO\nmaster, as is the food so is the labour.\u201d \u201cWhat is the meaning of\nthat?\u201d he asked. Whereupon a full account was given to him of how\neverything had come to pass.\n\nM\u1e5bgadhara\u2019s sons spoke about this to their wives, who said, \u201cIf we,\nlike Vi\u015b\u0101kh\u0101, were to steal things from the house and thereby give\npleasure to the day-labourers, the master and the labourers would be\npleased with us too.\u201d Whereupon M\u1e5bgadhara said to Vi\u015b\u0101kh\u0101, \u201cO daughter,\nin what manner did you prepare the food?\u201d She told him all about it.\nM\u1e5bgadhara was much pleased, asked her to manage the affairs of the\nhousehold, and ordered all the people of the house to perform,\naccording to Vi\u015b\u0101kh\u0101\u2019s wishes, whatsoever tasks she might allot to\nthem. She thus became the mistress of the house, and as she was\nexcellent in her behaviour and in her whole nature, all the people of\nthe house rejoiced.\n\nAt another time it happened that some geese from Uttarakurudv\u012bpa flew\nover the house, carrying rice which had grown without any ploughing or\nsowing having taken place. The geese in R\u0101jag\u1e5bha saw them and cackled,\nand they in their turn cackled, not being able to subdue the force of\ninstinct, so that some of the ears of rice fell on the roofs of\nR\u0101jag\u1e5bha. The king distributed them among the ministers, and M\u1e5bgadhara\ngave his share to Vi\u015b\u0101kh\u0101. She placed them in a box and afterwards\nhanded them over to the husbandmen. They were greatly pleased, and\nprepared a small field for them. And after it had been sowed with their\nseed at the fitting time and the deity had sent down rain, there grew\nup splendid rice, answering to the seed. Next year, moreover, they had\na very abundant harvest, and in the following year a still more\nabundant one. Consequently all the granaries were filled with the rice\nbrought by the geese.\n\nWhen it came to pass that Prasenajit, the king of Ko\u015bala, was attacked\nby an illness, and all the physicians were summoned and consulted, they\ngave it as their opinion that if some of the rice brought by the geese\ncould be found, and soup were to be made of it, and the king were to\npartake thereof, in that case he would recover. So the king called the\nministers together, and asked them what they had done with the ears of\nrice which the geese had brought, and which he had given to them. Some\nof them said, \u201cO king, we gave them to the temple;\u201d and others, \u201cWe\nthrew them into the fire;\u201d or others, \u201cWe fastened them up in the\nvestibule.\u201d But M\u1e5bgadhara said, \u201cI gave them to Vi\u015b\u0101kh\u0101. I will inquire\nwhat she has done with them.\u201d When he asked Vi\u015b\u0101kh\u0101 she replied, \u201cO\nmaster, does some one wish to partake of the geese-brought rice?\u201d\n\n\u201cAs the king is ill, the doctors have prescribed for him the rice which\nthe geese brought hither.\u201d\n\nThen Vi\u015b\u0101kh\u0101 filled a golden vase with the geese-brought rice and sent\nit to the king. The king ate thereof and recovered.\n\nOn another occasion some country folks came bringing a mare and her\nfoal. As they could not tell which was the mare and which the foal, the\nking ordered the ministers to examine them closely, and to report to\nhim on the matter. The ministers examined them both for a whole day,\nbecame weary, and arrived at no conclusion after all. When M\u1e5bgadhara\nwent home in the evening, Vi\u015b\u0101kh\u0101 touched his feet and said, \u201cO master,\nwherefore do ye return so late?\u201d He told her everything that had\noccurred. Then Vi\u015b\u0101kh\u0101 said, \u201cO master, what is there to investigate in\nthat? Fodder should be laid before them in equal parts. The foal, after\nrapidly eating up its own share, will begin to devour its mother\u2019s\nalso; but the mother, without eating, will hold up her head like this.\nThat is the proper test.\u201d\n\nM\u1e5bgadhara told this to the ministers, who applied the test according to\nthese instructions, and after daybreak they reported to the king, \u201cThis\nis the mother, O king, and that is the foal.\u201d The king asked how they\nknew that.\n\n\u201cO king, the case is so and so.\u201d\n\n\u201cHow was it you did not know that yesterday?\u201d\n\n\u201cO king, how could we know it? Vi\u015b\u0101kh\u0101 has instructed us since.\u201d\n\nSaid the king, \u201cThe Champ\u0101 maiden is wise.\u201d\n\nIt happened that a man who was bathing had left his boots on the bank.\nAnother man came up, tied the boots round his head, and began to bathe\nlikewise. When the first man had done bathing and came out of the\nwater, he missed the boots. The other man said, \u201cHey, man, what are you\nlooking for?\u201d\n\n\u201cMy boots.\u201d\n\n\u201cWhere are your boots? When you have boots, you should tie them round\nyour head, as I do, before going into the water.\u201d\n\nAs a dispute arose between the two men as to whom the boots belonged\nto, they both had recourse to the king. The king told the ministers to\ninvestigate the case thoroughly, and to give the boots to the proper\nowner. The ministers began to investigate the case, and examined first\nthe one man and then the other. Each of the men affirmed that he was\nthe owner. While these assertions were being made, the day came to an\nend, and in the evening the ministers returned home wearied out,\nwithout having brought the matter to a satisfactory conclusion. Vi\u015b\u0101kh\u0101\nquestioned M\u1e5bgadhara, and he told her all about it, whereupon she said,\n\u201cO master, what is there to investigate? Say to one of them, \u2018Take one\nof the boots,\u2019 and to the other man, \u2018Take the other boot.\u2019 The real\nowner will say in that case, \u2018Why should my two boots be separated?\u2019\nBut the other, the man to whom they do not really belong, will say,\n\u2018What good do I gain by this if I only get one boot?\u2019 That is the\nproper test to apply.\u201d\n\nM\u1e5bgadhara went and told this to the ministers, and so forth, as is\nwritten above, down to the words, \u201cThe king said, \u2018The Champ\u0101 maiden is\nwise.\u2019\u201d\n\nIt happened that some merchants brought a stem of sandal-wood to the\nking as a present, but no one knew which was the upper end of it and\nwhich the lower. So the king ordered his ministers to settle the\nquestion. They spent a whole day in examining the stem, but they could\nmake nothing of it. In the evening they returned to their homes.\nM\u1e5bgadhara again told Vi\u015b\u0101kh\u0101 all about the matter, and she said, \u201cO\nmaster, what is there to investigate? Place the stem in water. The root\nend will then sink, but the upper end will float upwards. That is the\nproper test.\u201d\n\nM\u1e5bgadhara communicated this to the ministers, and so forth, as is\nwritten above, down to the words, \u201cThe king said, \u2018The Champ\u0101 maiden is\nwise.\u2019\u201d\n\n\n\nThere was a householder in a hill-village who, after he had married in\nhis own rank, remained without either son or daughter. As he longed\nearnestly for a child, he took unto himself a concubine. Thereupon his\nwife, who was of a jealous disposition, had recourse to a spell for the\npurpose of rendering that woman barren. But as that woman was quite\npure, she became with child, and at the end of nine months bare a son.\nThen she reflected thus: \u201cAs the worst of all enmities is the enmity\nbetween a wife and a concubine, and the stepmother will be sure to seek\nfor a means of killing the child, what ought my husband, what ought I\nto do? As I shall not be able to keep it alive, I had better give it to\nher.\u201d\n\nAfter taking counsel with her husband, who agreed with her in the\nmatter, she said to the wife, \u201cO sister, I give you my son; take him.\u201d\nThe wife thought, \u201cAs she who has a son ranks as the mistress of the\nhouse, I will bring him up.\u201d\n\nAfter she had taken charge of the boy the father died. A dispute arose\nbetween the two women as to the possession of the house, each of them\nasserting that it belonged to her. They had recourse to the king. He\nordered his ministers to go to the house and to make inquiries as to\nthe ownership of the son. They investigated the matter, but the day\ncame to an end before they had brought it to a satisfactory conclusion.\nIn the evening they returned to their homes. Vi\u015b\u0101kh\u0101 again questioned\nM\u1e5bgadhara, who told her everything. Vi\u015b\u0101kh\u0101 said, \u201cWhat need is there\nof investigation? Speak to the two women thus: \u2018As we do not know to\nwhich of you two the boy belongs, let her who is the strongest take the\nboy.\u2019 When each of them has taken hold of one of the boy\u2019s hands, and\nhe begins to cry out on account of the pain, the real mother will let\ngo, being full of compassion for him, and knowing that if her child\nremains alive she will be able to see it again; but the other, who has\nno compassion for him, will not let go. Then beat her with a switch,\nand she will thereupon confess the truth as to the whole matter. That\nis the proper test.\u201d\n\nM\u1e5bgadhara told this to the ministers, and so forth, as is written\nabove, down to the words, \u201cThe king said, \u2018The Champ\u0101 maiden is wise.\u2019\u201d\n\n\n\nAfter a time M\u1e5bgadhara fell ill. One day the physician gave him a\nremedy and he obtained relief. The next day the physician gave him\nsomething which was not a remedy, and he was the worse for it. Vi\u015b\u0101kh\u0101\nthought, \u201cWhy does the minister find relief one day and on the next day\nfeel worse?\u201d So she examined the remedy which brought relief, and\nemployed it again. Then she closed the door to the physicians and\ntreated the patient herself. Whereupon he recovered. M\u1e5bgadhara\nconsidered why it was that he had felt better one day and worse the\nnext, and that now that no physician came he had recovered, so he asked\nVi\u015b\u0101kh\u0101, and so forth as before.\n\n\n\nPrasenajit, king of Ko\u015bala, had an overseer of elephants named\n\u015ar\u012bvardhana. The king reprimanded him one day. When Vi\u015b\u0101kh\u0101 heard of\nthat she said to M\u1e5bgadhara, \u201cO master, it is right that \u015ar\u012bvardhana\nshould be pardoned.\u201d He replied, \u201cO daughter, do you bring about the\npardon.\u201d Thereupon she said to the king, \u201cO king, \u015ar\u012bvardhana has been\nguilty of an error. Be pleased to forgive him.\u201d The king forgave him.\n\n\u201cO king, if you forgive him, be pleased to restore him his position.\u201d\n\nThe king did so. \u015ar\u012bvardhana knew that he had Vi\u015b\u0101kh\u0101 to thank for his\npardon, and he resolved to make a return for that.\n\n\n\nAt another time M\u1e5bgadhara was attacked by a disease of the private\nparts, and he was ashamed to let Vi\u015b\u0101kh\u0101 treat him for it. She said to\nherself, \u201cWherefore is the master ashamed? May not a daughter nurse her\nfather? Still he is ashamed.\u201d Then she thought that, as he would not\nlet himself be nursed by her, he must take to himself a wife. So she\nbetook herself to \u015ar\u012bvardhana\u2019s house, and there, after a greeting,\ntook a seat. \u015ar\u012bvardhana, who had one daughter, bade her touch\nVi\u015b\u0101kh\u0101\u2019s feet, but Vi\u015b\u0101kh\u0101 said, \u201cRather ought I to touch your feet.\u201d\nAnd she added thereto, \u201cMay it be well! may it be well!\u201d Thereupon\n\u015ar\u012bvardhana inquired what it was she asked for.\n\n\u201cFor your daughter.\u201d\n\n\u201cOn behalf of whom?\u201d\n\n\u201cOf my father-in-law.\u201d\n\nHe said nothing in reply.\n\n\u015ar\u012bvardhana\u2019s wife asked what there was to prevent her being given to\nhim.\n\n\u201cO good wife, as we owe a debt of gratitude to Vi\u015b\u0101kh\u0101, let her be\ngiven.\u201d\n\n\u201cSuch being the case, we will give her.\u201d\n\nThereupon M\u1e5bgadhara, with great pomp, took her to himself as his wife.\nAfter which she, and not Vi\u015b\u0101kh\u0101, nursed him.\n\n\n\nM\u1e5bgadhara once said to Vi\u015b\u0101kh\u0101, \u201cAnswer, O daughter.\u201d She said, \u201cO\nmaster, have I done anything wrong?\u201d\n\n\u201cO daughter, have you not utterly neglected to obey the directions\nwhich your mother gave you?\u201d\n\n\u201cO master, I have obeyed them all. Inasmuch as the words, \u2018Honour the\nsun and the moon,\u2019 signify that the father-in-law and the mother-in-law\nmust be considered by the daughter-in-law as the sun and the moon,\ntherefore have I testified my respect for those relatives. Inasmuch as\nthe words, \u2018Pay attention to the fire,\u2019 signify that the husband ought\nto be valued by the wife like fire, impossible to be too well cared for\nand fostered, therefore have I taken care of my husband as one would of\nthe fire. Inasmuch as the words, \u2018Wipe the mirror clean,\u2019 signify that\nthe house ought to be swept and cleansed like a mirror, therefore have\nI cleansed the house every day. The words, \u2018Wear white clothes,\u2019\nsignify that when one is engaged in housework one wears other clothes,\nbut must put on white clothes for a sacrifice or when about to pass\ninto the husband\u2019s presence; to all this I have paid attention. The\nwords, \u2018You shall take but not give,\u2019 signify that one should never say\na bad word to any one. In this matter also I have followed my\ninstructions. The words, \u2018Take heed to your speech,\u2019 signify that no\nsecret ought to be divulged. To this also I have adhered. The words,\n\u2018When you stand up, yield not your place to any other person,\u2019 amount\nto this: \u2018As you are a becoming daughter-in-law, you must sit in a\nspecial place.\u2019 And I have sat apart. The words, \u2018Eat savoury meats,\u2019\nmean that one should eat when one has become very hungry. I have never\ntaken any food until after giving theirs to the household. The words,\n\u2018You shall sleep softly,\u2019 mean that at night, after all the household\nwork is finished and all implements put away, as there is no need of\nstaying up, one should sleep. I have acted accordingly, always\nreflecting that this thing was well done and that thing badly. The\nwords, \u2018You shall apply a ladder,\u2019 have this meaning. Like as one who,\nhaving in an earlier state followed the path of the ten virtuous works,\nhas arrived among the gods, so must you, born here in the human world,\nattain to that by deeds, bestowing gifts, gaining merits, and avoiding\nsins. This treasure-ladder is like unto a staircase to heaven. All this\nalso have I followed as well as I could.\u201d\n\n\u201cExcellent, Vi\u015b\u0101kh\u0101, excellent! Your mother is a wise mother; and as\nyou have guessed the meaning of what your mother said enigmatically,\nyou are still wiser than she.\u201d\n\nThen M\u1e5bgadhara thought, \u201cIf Bhagavant allows it, I will call Vi\u015b\u0101kh\u0101 my\nmother.\u201d Going to Bhagavant, he touched his feet and said, \u201cO worthy of\nreverence, is it allowable for a man to call his daughter-in-law his\nmother?\u201d Bhagavant replied, \u201cIf she has five qualities. If she is a\nnurse to the sick, if she lives in wedlock as a decorous wife, if she\nprotects living creatures, if she is a good guardian of property, and\nif she has inherited wisdom\u2014in that case she may be called mother.\u201d\n\nThereupon M\u1e5bgadhara went to King Prasenajit of Ko\u015bala and asked for\nleave to call Vi\u015b\u0101kh\u0101 his mother. The king said, \u201cAs Vi\u015b\u0101kh\u0101 has taken\ncare of me also, I will, after consulting my grandmother, call her my\nsister.\u201d So he asked his grandmother, and she said that he might justly\ncall Vi\u015b\u0101kh\u0101 by that name.\n\nKing Ara\u1e47emi Brahmadatta had become attached to the daughter of a\nservant-maid, and that attachment had resulted in the birth of a son,\nto whom the name of Balamitra was given. Balamitra was banished from\nthe country by his grandfather on account of an offence, and he went to\nChamp\u0101. As Vi\u015b\u0101kh\u0101 was his daughter, she might well be called\nPrasenajit\u2019s sister.\n\nThe king gave orders that Vi\u015b\u0101kh\u0101 should be set upon an elephant, and\nthat public proclamation should be made that she, Vi\u015b\u0101kh\u0101, was\nM\u1e5bgadhara\u2019s mother and King Prasenajit\u2019s sister. In what had been a\npark she built a monastery, and made it over to the community of\nBhikshus of the four parts of the world. Accordingly it is stated by\nthe Sthaviras in the S\u016btras that the Buddha Bhagavant abode at \u015ar\u0101vast\u012b\nin the palace of M\u1e5bgadhara\u2019s mother Vi\u015b\u0101kh\u0101, in what had been the park\n(P\u016brv\u0101r\u0101ma). [100]\n\n\n\nAt another time Vi\u015b\u0101kh\u0101 produced thirty-two eggs. When M\u1e5bgadhara heard\nof it, he sat for some time absorbed in meditation, resting his head\nupon his hand. He was inclined to throw away this mass produced by the\nfairest in the land. But Vi\u015b\u0101kh\u0101 said, \u201cO master, throw them not away,\nbut ask Bhagavant.\u201d He did so, and Bhagavant said that they were not to\nbe thrown away, but that thirty-two cages were to be made and filled\nwith cotton, and that an egg was to be placed in each of the cages, and\nwas to be daily stroked three times with the hand, and that on the\nseventh day thirty-two sons would come to light. When Vi\u015b\u0101kh\u0101 had done\nall this, thirty-two boys made their appearance on the seventh day. All\nof them, when they grew up, were sturdy, very strong, and overcomers of\nstrength.\n\nOne day when they had gone out to drive in their chariot and were\nreturning home, they came into collision with the chariot of the\nPurohita\u2019s son, who had also driven out and was on his way back, so\nthat the poles of the two carriages clashed. The Purohita\u2019s son called\nout to them to make way, but they bade him do so himself. Then, as the\nPurohita\u2019s son began to use abusive language, Vi\u015b\u0101kh\u0101\u2019s sons seized the\npole of his chariot and upset him on a heap of rubbish. When he had\ncome to his father, with his robe drawn over his head, he said with\ntears, \u201cO father, thus have Vi\u015b\u0101kh\u0101\u2019s sons treated me.\u201d\n\n\u201cO son, wherefore have they done so?\u201d\n\nThe son gave a full account of the matter. Then said his father, \u201cO\nson, as this is so, we must contrive some means for making these men\nkeep their mouths shut and not complain.\u201d So he carefully sought for a\npretext for calumniating them.\n\nAfter a time the hillmen rebelled against King Prasenajit, who sent a\ngeneral against them, but he was beaten by the rebels and he turned\nback. After the king had in this way sent out the general seven times,\nand the general was always beaten and obliged to retire, the king\ndetermined to take the field himself with a fourfold army. Vi\u015b\u0101kh\u0101\u2019s\nsons, as they came into the city, saw the king, and asked him whither\nhe was going.\n\n\u201cTo subdue the hillmen.\u201d\n\n\u201cO king, stay here. We will go forth.\u201d\n\n\u201cDo so.\u201d\n\nThe king let them go forth with the fourfold army, and they overcame\nthe hillmen, took from them hostages and tribute, and then came back.\nThen the Purohita said, \u201cO king, as these men are of remarkably great\nstrength, reflect that they will accomplish what ought to be done only\nat the king\u2019s command.\u201d\n\nAs kings are afraid of being killed, the king took this to heart, and\nonce more asked the Purohita what was to be done. The Purohita said,\n\u201cWhat is to be done, O king? If these men desire it, they can deprive\nyou of your regal power and exercise it themselves.\u201d The king, greatly\nincensed, considered how, if that was going to be the case, he could\nput them to death. He wished to contrive a means of doing so, but was\nanxious that the secret should not be betrayed, and so he resolved to\nundertake the affair without asking any one about it.\n\nHaving come to this conclusion, he determined to invite them to his\npalace and rid himself of them. He informed Vi\u015b\u0101kh\u0101 that her sons would\neat with him on the following day. Vi\u015b\u0101kh\u0101 thought, \u201cAs my sons are to\neat to-morrow at their uncle\u2019s, I will entertain Bhagavant and the\nclergy.\u201d\n\nSo she betook herself to Bhagavant and touched his feet. He gratified\nher with discourse regarding the doctrine. When Vi\u015b\u0101kh\u0101 rose from her\nseat, she invited Bhagavant and the clergy into her house.\n\nThe king\u2019s messenger invited her sons to come to the palace. Now the\nking had caused a strong poison to be put into the food. When they were\nstupefied thereby, he ordered their heads to be cut off.\n\n\n\n\n\n\n\n\nVIII.\n\nMAHAUSHADHA AND VI\u015a\u0100KH\u0100. [101]\n\n\nIn olden times Janaka ruled as king in the land of Videh\u0101. He took unto\nhimself a beautiful spouse, who bore him a son, to whom, as food and\ndrink were abundant in the land, the name of Annap\u0101na [Food-Drink] was\ngiven. When he had grown up, he proved strong, resolute, and irascible.\nThe queen became arrogant on account of her son, and no longer complied\nwith the king\u2019s wishes. This greatly troubled the king, and he, by the\nadvice of his ministers, determined to choose another wife. The\nministers called his attention to the daughter of the king of\nApar\u0101ntaka. Although he was not on friendly terms with that king, his\nministers gave him encouragement, and undertook to arrange the matter.\nThe king of Apar\u0101ntaka granted his daughter, on the condition that if\nshe gave birth to a son, that son was to be recognised as the heir to\nthe throne. Her loveliness made her very agreeable to the king, and he\npromised her the fulfilment of her wishes. So she likewise demanded\nthat the son whom she expected should enjoy the succession to the\nthrone. To the king this was as it were a stab in the heart, and he\nsuffered great disquiet at the thought of how he should pass over\nAnnap\u0101na, his bold and comely son, the fruit of a marriage with one of\nequal birth. The ministers remarked his anxiety, and he informed them\nof its cause. They stated that as the king of Apar\u0101ntaka had granted\nhis daughter only on this condition, and as it was as yet uncertain\nwhether she would give birth to a son or a daughter, King Janaka ought\nto grant her the desired promise.\n\nA son was born, to whom the name of R\u0101jy\u0101bhinanda was given, on account\nof the longing for royal power which had been entertained even before\nhis birth. He grew up, but still his father did not proclaim him his\nsuccessor. At length the youth\u2019s grandfather sent a message to King\nJanaka, and threatened to make his appearance with a mighty army. The\nministers recommended that R\u0101jy\u0101bhinanda should be proclaimed\nsuccessor, and that Annap\u0101na should be put to death. Janaka refused to\ncomply with such a demand. Murderers of fathers, it was true, had been\nmet with, but it was an unheard of thing that a father should kill his\nson. Nor would he consent to his being mutilated, that being equivalent\nto death. As little would he agree to his being banished; but he\ninvested the younger prince with the right of succession.\n\nWhen Annap\u0101na heard of this, he went to his mother, informed her of the\nevil tidings, and told her that he was about to go to Panch\u0101la. And\nthither he went. With wearied limbs he lay down to rest in the shade of\na tree. There the king\u2019s people found him. Astonished by his beauty,\nthey brought him to the king, to whom he told the story of his\nfortunes. The king gave him the hand of his daughter, and bestowed\nlands upon him. The son who was born of this marriage was named\nBahvannap\u0101na.\n\nAnnap\u0101na fell ill and died, and the king gave his daughter, along with\nher son, to the Purohita, with whom she lived happily. One day a cock\ncrowed near the house. A Brahman who happened to be there, and who was\nskilled in omens, heard it crow and said, \u201cHe who eats the flesh of\nthis cock will become king.\u201d [102] The Purohita heard these words, and,\nafter asking the Brahman some questions, took the cock and killed it.\nThen he said to his wife, \u201cHave this cock cooked immediately. I will\neat it when I come back from the king\u2019s palace.\u201d Then he betook himself\nto the palace.\n\nWhile he was there, the boy Bahvannap\u0101na came back from school hungry,\nand could not find his mother. He said to himself, \u201cWhat has been\ncooked for us? what sort of food?\u201d In his mother\u2019s absence he looked\nabout, and saw the cock in a saucepan with its head uppermost. So he\ncut off the head and ate it. His mother came in presently and said,\n\u201cWho has eaten the head?\u201d The boy replied that he had eaten it. His\nmother gave him some food and sent him to school.\n\nAfter a time the Purohita also came and asked for food. When he saw\nthat the cock\u2019s head had disappeared, he asked where it was. His wife\nsaid, \u201cThe boy has eaten it.\u201d He ate up the rest of the cock, but\nremained in doubt as to which of the two would become king, he who had\neaten the bird\u2019s whole body, or he who had eaten only a bird incomplete\nas to the parts of its body. In order to remove this doubt, he called\nin for the second time the Brahman who was skilled in omens. The\nBrahman asserted that he who had eaten the head would become king, but\nthat he also would become king who should kill him who had eaten the\nhead, and should eat his head.\n\nTherefore the Purohita determined to put the boy to death. But as he\nsaw that he could not do this without the boy\u2019s mother remarking it, he\nresolved to take her opinion about the matter. With many friendly words\nhe addressed her in a cajoling manner: \u201cO good one, is it better that\nyour husband or your son should become king?\u201d Quickly recognising the\ncomplicated nature of the situation, she reflected that if she said it\nwould be better for her son to become king, she would be at variance\nwith her husband. So she said, in accordance with his view of the\nmatter, that it would be better for her husband to become king. But as\nshe was very shrewd and intelligent, she perceived that he wished to\nkill her son on account of the cock\u2019s head, and she determined to save\nher son at any rate. So she told her son that, as he had acted wrongly\nin eating the cock\u2019s head, he must leave the country with all speed,\nand betake himself to his grandfather\u2019s land, where he had relatives.\nThe son fled to Videha, and there, tormented with hunger and thirst, he\nlay down one day in order to sleep under a tree in a park.\n\nA little before that time R\u0101jy\u0101bhinanda had been attacked by a malady\nof which, in spite of the efforts of the physicians, he could not be\ncured. He succumbed to it, and thereby was the reigning family brought\nto an end.\n\nNow it was part of the royal statutes that until a new king had been\nchosen the corpse of the late king could not be honoured with funeral\nceremonies. Accordingly the ministers, the other officials of the\ncourt, the Brahmans, and the interpreters of signs, set out to look for\na person distinguished by the force of his virtuous merits. Under a\ntree outside the city, a tree the shadow of which never moved from his\nbody, they found an extremely handsome youth with a lion-like breast.\nWhen the six ministers had looked at him, they exclaimed in\nastonishment, \u201cNever have we seen any one who equalled this man in\nforce of virtuous merit. As he is extremely handsome, and is well\nprovided with signs, we will invest him with the sovereignty.\u201d Having\nthus spoken, and having agreed thereupon, they aroused him from his\nsleep. He awoke and asked, \u201cWhy must I get up?\u201d They replied, \u201cIn order\nto be proclaimed king.\u201d He said, \u201cOught a slumbering king to be\nawakened in this manner?\u201d The ministers said, \u201cHow then ought he to be\nawakened?\u201d The youth replied, \u201cHe ought to be awakened with song and\ncymbals and beat of drum.\u201d On hearing this, they came to the conclusion\nthat he truly sprang, not from an inferior, but from a noble family,\nand they asked him, \u201cWho are you? whose noble son are you?\u201d Then the\nyouth rose up lion-like and said, \u201cAnnap\u0101na was the son of Janaka, king\nof Videha, and I am Annap\u0101na\u2019s son, Bahvannap\u0101na.\u201d Thereupon the six\nministers smiled and said, \u201cWe have actually lighted upon our own\nprince.\u201d\n\nIn the midst of a great multitude, with conjurations, and with song and\ncymbals and beat of drum, they conducted him into the city, and there\nthey consecrated him as king. As the extinct royal family was renewed\nin him, he also received the name of Janaka, and his former name of\nBahvannap\u0101na fell into disuse. After they had thus invested him with\nthe sovereignty, they came to the conclusion that he was of a simple\nnature, and they despised him to such a degree that he had no power at\nall.\n\n\n\nKing Bahvannap\u0101na once went forth in order to inspect his realm.\nWhenever he asked to whom villages, towns, and hill-places belonged, he\nwas always told that they belonged to the six ministers. Thereupon he\nperceived that he could command only food and clothing, but that beyond\nthat he had no power. When he had plunged into a sea of thought, trying\nto think out what he should do, a deity consoled him, saying that he\nought not to be sorrowful. In his own country, in the hill-village\nP\u016br\u1e47akatshtshha, a son named Mahaushadha was about to be born to the\nhead-man, P\u016br\u1e47a. This son he ought to make his minister, who would gain\npossession of the realm and restore it to him, and turn out fortunate\nand advantageous to him. The king sent forth men to seek out this\nP\u016br\u1e47a, and to learn whether his wife had a son or not. The men returned\nwith the information that the village head-man really existed, and that\nhis wife was with child. Then the king wrote to him and made him come\nto him, conferred upon him the village, and bade him henceforth\ncarefully watch over the child, which was as yet in its mother\u2019s womb,\nso that none of its limbs might suffer any injury. When the boy came\ninto the world and his birth-feast was celebrated, the name of\nMahaushadha (Great Remedy) was given to him at the request of his\nmother, inasmuch as she, who had long suffered from illness, and had\nbeen unable to obtain any relief from the time of the boy\u2019s conception,\nhad been cured by him.\n\nAs the boy was sitting on his father\u2019s shoulder one day, and was being\ncarried for a bath from the middle of the street to a tank, the father\nsaw a piece of fish lying before him. Taking it for a precious stone,\nhe tried to lift it up with his toes. Then said Mahaushadha, \u201cDear\nfather P\u016br\u1e47a, you think that a precious stone has been dropped here.\nGazing with open eyes at the piece of fish, you fancy that it is a\nprecious stone. Test it, dear father P\u016br\u1e47a. It is no precious stone;\nonly a piece of red fish crushed underfoot. Vai\u015brava\u1e47a [103] is not\naccustomed to be so careless.\u201d\n\nWhen they had come to the tank, and P\u016br\u1e47a and Mahaushadha had laid\ntheir clothes on the bank and had gone into the water to bathe, the\nfather wanted to lay hold of a crane which was resting on a lotus, but\nwhen he drew near the bird flew away. Then Mahaushadha said, \u201cFrom the\nlotus flew the crane away. The crane flew away, the lotus remained.\nOnly see, father dear, how the crane flies away from the lotus.\u201d\n\nOn another occasion the father went to the river Ganges to bathe,\ncarrying his son as before on his shoulder. When they had left their\nclothes on the shore and had gone into the water, they saw a metal\nbasin floating on the water with a goose sitting upon it. Then said\nMahaushadha, \u201cThe river Ganges supports the metal basin, on the metal\nbasin rests a goose. Look, O father dear, at the metal basin with the\ngoose carried along by the river Ganges.\u201d\n\nAnother time, when Mahaushadha had gone to the shore to bathe, he saw\nhow a pot, on which was a water-hen, was borne along by the current of\nthe river Ganges. Then he said, \u201cThe river Ganges bears along the pot,\non the pot sits a water-hen. Only look, father dear, at the pot with\nthe water-hen and the Ganges.\u201d\n\nAgain, on another occasion, he saw a ram carried along by the current\nof the river Ganges with a heron standing upon it, and he said, \u201cThe\nriver Ganges bears along a ram, and likewise the heron which stands\nupon it. Look, father dear, at the ram and the heron borne along by the\nriver Ganges.\u201d\n\nAfter this it happened one day that Mahaushadha was at play with the\nchildren, and they chose him as their king. [104] He named some of the\nboys as his ministers, and they went on playing together. There came\nalong the road an old Brahman with his young wife, on their way to\nanother country. The Brahman stepped aside for a time, and during his\nabsence a rogue, full of desire for the wife, came up to her and said,\n\u201cGood woman, whither has your father gone?\u201d\n\n\u201cWho?\u201d said the wife.\n\n\u201cHe is apparently your grandfather,\u201d replied the rogue.\n\n\u201cWhat do you mean?\u201d she said.\n\n\u201cHe is apparently your great-grandfather,\u201d said the rogue.\n\n\u201cHe is not my father, nor my grandfather, nor yet my great-grandfather,\nbut my husband,\u201d said the wife.\n\nThereupon the rogue said with a smile, \u201cO foolish woman, are you not\nashamed to say in the presence of your friends or any other decorous\nperson that this man is your husband? Have you not on this stately\nearth seen men of divine beauty?\u201d\n\n\u201cSuch men are no more to be found.\u201d\n\n\u201cTake me as your husband, and we will live together. Should the old\nBrahman put in a claim for you, then say to the great assembly, \u2018This\nman is my husband.\u2019\u201d\n\nAfter the rogue had said this she went off with him. When the Brahman\ncame back, he could not see his wife. He climbed a height, and saw her\nwalking off with another man. He ran after her, and seized one of her\nhands, the rogue holding on to the other. The Brahman said, \u201cWhy are\nyou taking away my wife?\u201d\n\n\u201cShe is my wife; do not trouble yourself about her,\u201d replied the rogue.\n\nAs the Brahman persisted in saying that she was his wife, a quarrel\narose between the two men on the highway, and they pulled the woman\nthis way and that way. But as the rogue was younger and stronger than\nthe Brahman, he dragged her away from him. Being overcome, the Brahman\ncalled out in that lonely place for help. At that time Mahaushadha and\nthe other children were at play in the forest, and they heard his cries\nfor help. The children said to Mahaushadha, \u201cAs you wish to be called\nthe king, and that Brahman is shouting for help, why do not you save\nhim from danger?\u201d So he bade the children bring the parties before him,\nand he asked them what had occurred. The Brahman said that the other\nman had forcibly torn away his wife from him, the weaker of the two. On\nthe other hand, the rogue declared that the Brahman lied, and that the\nwoman was his own wife. The woman herself affirmed that the rogue was\nher husband. Mahaushadha, who perceived that the Brahman had not become\nexcited without due cause, determined to apply a test. [105]\n\n\u201cSay, O man, where do you come from along with your wife?\u201d\n\n\u201cFrom my father-in-law\u2019s,\u201d replied the rogue.\n\n\u201cWhat did you eat and drink there?\u201d\n\n\u201cWe had meat, cakes, sorrel, and wine,\u201d replied the rogue.\n\n\u201cVomit then, if that be so,\u201d said Mahaushadha; \u201cwe shall see then if\nthat be true or not.\u201d\n\nThe rogue put his finger down his throat and vomited, but no such food\ncame to light. Then Mahaushadha asked the Brahman whence he had come.\n\n\u201cFrom my father-in-law\u2019s,\u201d replied the Brahman.\n\n\u201cWhat did you eat there?\u201d\n\n\u201cCurdled milk, porridge, and radishes.\u201d\n\nHim likewise Mahaushadha ordered to bring up what he had eaten, and the\nresult was that he produced the food in question. As Mahaushadha now\nperceived that the rogue had deluded and carried off the Brahman\u2019s\nwife, he gave orders that he should be chastised by blows from sticks\nand fists, and that he should then be set fast up to the neck in a hole\na man\u2019s stature in depth, and that there should be written on his\nforehead with peacock\u2019s gall these words\u2014\n\n\u201cHe who thus steals a wife, him does Mahaushadha punish in this wise.\nHe who, like unto the wife-stealer, has stolen a child, an ox, a\ncoverlet, yarn, or the like, such thieves as this shall be arrested up\nto the number of five hundred, and shall be chastised by blows from\nsticks and fists, and shall be set up to their necks in a pit, and\ntheir names shall be written on their foreheads with peacock\u2019s gall,\nindicating that Mahaushadha will thus punish others also who shall\ncommit thefts.\u201d\n\nNow, when the six ministers had exhausted the land, and the king became\naware of the fact, the idea came into his mind of finding out of what\nnature Mahaushadha really was. He told the ministers that he was going\nto the chase, and he went with a great following to the hill-villages.\nWhen the five hundred rogues who had been set in the pit saw the king,\nmost of them cried out, \u201cO king!\u201d The king heard the cry, and looked\naround on all sides, but he saw no man, though the cry again resounded.\nOne of the rogues perceived this, and repeated it. The king caught\nsight of him, and read on his forehead the words written with peacock\u2019s\ngall: \u201cWhoever has stolen a wife, a child, an ox, a coverlet, and so\nforth, him does Mahaushadha punish in this wise.\u201d When Mahaushadha and\nthe other children heard that the king had seen these things, his heart\nrejoiced within him, and he thought that although Mahaushadha was a\nchild, yet in regard to such deeds he had done no wrong. However, he\nordered the rogues to be drawn out of the pit, and set them at liberty.\n\nWhen P\u016br\u1e47a heard that the king had come to P\u016br\u1e47akatshtshha, he went to\nmeet him, bearing a jar full of water, a canopy, banners, and\nstandards. The king said to him, \u201cP\u016br\u1e47a, be not afraid. Bring hither\nyour son that I may see him.\u201d P\u016br\u1e47a replied, \u201cO king, as the boy is\nstill very young, I will not bring him before the face of the king.\u201d\nHowever the king ordered the father to fetch his boy. Then the king\ngazed upon the exceedingly handsome and spirited boy; but as he was\nstill a child, and had not come to man\u2019s estate, the king let him go\nback to his father\u2019s house.\n\nSome time later King Janaka wished to test the nature of Mahaushadha\u2019s\nintelligence. So he sent a messenger to P\u016br\u1e47a, the head-man of the\nhill-village P\u016br\u1e47akatshtshha, with an order to send a rope made of sand\none hundred ells long. When the messenger had arrived and communicated\nthe order, P\u016br\u1e47a was greatly alarmed. From his birth upwards he had\nnever seen or heard of such a thing, and he would therefore have to\nexpect a reprimand. He became so depressed that Mahaushadha asked him\nwhy he was so ill at ease. The father replied that he was not sure that\nthe king did not mean to punish him, the demand being of such an\nunheard of kind. Mahaushadha asked him to send for the messenger,\nsaying that he would reply to the king. Thereupon he said to the\nmessenger, \u201cMake known to the king this my request, without forgetting\nit. As the people of our country are slow-witted, unintelligent, and\nstupid, may it please the king to send an ell of that kind of rope as a\npattern, like unto which we will twine a hundred, nay, a thousand ells,\nand will send them to him.\u201d When the messenger had reported this to the\nking, the king asked whether it was P\u016br\u1e47a or his son who had given this\nanswer. The messenger said that it was Mahaushadha. The king was\nastonished, and perceived that the commands of the deity were being\nexecuted, and that Mahaushadha would re-establish his power.\n\nAs the king wished to put Mahaushadha a second time to the test, he\nsent to P\u016br\u1e47a, and ordered him to supply some rice which had not been\ncrushed with a pestle, and yet was not uncrushed, and which had been\ncooked neither in the house nor out of the house, neither with fire nor\nyet without fire; sending it neither along the road nor yet away from\nthe road, without its being shone upon by the daylight, but yet not in\nthe shade, not together with a woman, but also not with a man, by one\nnot riding, but also not on foot. The messenger came to\nP\u016br\u1e47akatshtshha, sent for P\u016br\u1e47a, and, after holding merry converse with\nhim on various subjects, informed him of the king\u2019s orders. P\u016br\u1e47a was\ngreatly discomfited. But Mahaushadha, having found out the cause of his\ndejection, comforted him, declaring that he would manage the whole\naffair himself.\n\nHaving dried some rice in the sun, he sent for a number of women, and\nmade a man give each of them a handful of grains. These they shelled\nwith their nails, picking out the kernel of each grain without breaking\nit. When the women had done this, he threw the rice into a pot, and\ncooked it on the threshold of the house. As he was to cook it without\nfire and yet not without fire, he cooked it in the sun. In order that\nit might be conveyed neither along the road nor yet away from the road,\nhe ordered the man who carried it to walk with one foot on the road and\nthe other foot by the side of the road. As it was to be brought neither\nin the sunlight nor in the shade, he bade the man fasten the pot which\nheld it to the end of a stick, and cover it over with a thin cloth. As\nthe bearer was neither to ride nor to go afoot, he told him to put a\nshoe on one of his feet and leave the other unshod. And as the bearer\nwas to be neither a man nor a woman, he sent a hermaphrodite.\n\nWhen the messenger presented himself before the king, and, on being\nquestioned by King Janaka, gave him a full account of the whole matter,\nthe king was greatly pleased, and asked if he had been sent by P\u016br\u1e47a or\nby Mahaushadha. The messenger replied that he had been sent by the\nlatter, whereupon the king said, \u201cMahaushadha is clever, resolute,\nsharp-witted, and ingenious.\u201d\n\nSome time afterwards the king sent to P\u016br\u1e47a, and ordered him to supply\na park with kitchen-gardens, fruit-trees, and tanks. When the messenger\ncame to P\u016br\u1e47a and told him what were the king\u2019s orders, P\u016br\u1e47a again\nfell into very low spirits. Mahaushadha begged his father not to\ndistress himself, promising to arrange everything to the king\u2019s\nsatisfaction. Then he sent for the messenger, and told him to give the\nfollowing reply to the king:\u2014\n\n\u201cAs no one among the mountains knows anything about a park of that\nkind, and therefore no one can construct one, may it please the king to\nsend hither one of the parks belonging to his palace. When my father\nhas seen it, and learnt of what nature it is, he will send one like\nunto it.\u201d\n\nWhen the messenger returned with this reply, the king was highly\npleased, and when he learnt that it was again Mahaushadha who had sent\nit, he perceived that he was very intelligent.\n\nSome time later the king again sent a messenger to P\u016br\u1e47a, ordering him\nto plant a tree, and to send it to him at the end of a year, bearing\nblossoms and fruits. When the messenger had executed his commission,\nP\u016br\u1e47a again became dejected, but Mahaushadha comforted him, saying that\nthe matter would not be a difficult one to manage. And he sent a\nRicinus shrub, which at the end of a year bore blossoms and fruits.\nWhen the king saw it, he asked whether the idea was P\u016br\u1e47a\u2019s or\nMahaushadha\u2019s. The messenger named the latter, and the king found\nnothing more to say in the matter.\n\nSome time later the king sent five hundred oxen to P\u016br\u1e47a. These he was\nto feed and to milk, and he was to send to the king milk, curdled milk,\nbutter, cream, and cheese. When the messenger came to P\u016br\u1e47a with these\norders, P\u016br\u1e47a was greatly troubled, and said to the villagers, \u201cSurely\nin this matter the king wishes to punish me, seeing that he requires me\nto milk oxen.\u201d When Mahaushadha perceived his distress, he comforted\nhim, saying that he would contrive a reply with which the king would be\npleased without this thing being accomplished. Then Mahaushadha gave\nfull directions to a father and son, ordering them to betake themselves\nto the capital, near the king\u2019s palace. He told the father to wrap up a\nwooden bowl in a cloth and fasten it over his belly, and then to roll\nto and fro on the ground and pretend to be crying. And he told the son\nto utter fervent prayers, to scatter flowers, food, and incense towards\nthe ten parts of the world, and to cry aloud, \u201cMay this, my father,\npropitiously bring forth his child!\u201d\n\nWhen the father and son, in accordance with these instructions, had\ndrawn nigh unto King Janaka, they did all that they had been told to\ndo. When the king heard the words, \u201cMay he who in the world protects\nthe world preserve my father, and let him propitiously give birth to\nhis child!\u201d he sent some of his men to find out what that meant. They\ncame, and saw a big-bellied man rolling to and fro on the ground and\ncrying, and his son invoking Yama, Vai\u015brava\u1e47a, Vasu, and the other\nkings of the gods. The men reported this to the king, and he sent for\nthe father and son. The son begged that his father might be allowed to\nbring forth his child. Thereat the king laughed, and said that he had\nnever seen or heard of a man who gave birth to a child.\n\nThen said the youth, \u201cAre things as you say they are?\u201d\n\n\u201cYes!\u201d\n\n\u201cIn that case, I ask you wherefore you sent five hundred oxen to\nP\u016br\u1e47akatshtshha, with orders that milk, sour milk, curdled milk, and\nfresh butter should be obtained from them. Have you ever seen or heard\nof oxen big with young and producing calves?\u201d\n\nThen the king laughed, and asked who was the originator of this idea,\nP\u016br\u1e47a or Mahaushadha, or someone else. When the messenger stated that\nit was Mahaushadha, the king and his ministers were greatly astonished.\n\nSome time later, the king, in order to apply another test, sent a\nmessenger to P\u016br\u1e47akatshtshha with a mule, and ordered P\u016br\u1e47a to keep\nwatch over it without tying it up, and to feed it without placing it\nunder a roof. The messenger brought the mule to P\u016br\u1e47a, and warned him\nthat he would forfeit his life and limbs in case the mule escaped. When\nP\u016br\u1e47a heard that, he was terrified and fell into very low spirits, as\nhe did not think he was equal to the task. But Mahaushadha bade him be\nof good cheer. By day the mule was to be allowed to graze at its will,\nbut at night it was to be guarded by twenty men, five of whom were to\nlook after it during each of the night-watches, one of them sitting on\nits back, the others holding a leg apiece. After this fashion the\ntwenty men watched it without taking it under a roof.\n\nAfter a time King Janaka sent a messenger to see how P\u016br\u1e47a was treating\nthe mule. He reported to the king the precautions which had been taken.\nThe king perceived that the mule could not escape while it was guarded\nin that way, so he said that he wished one of the men to be sent for.\nThe minister asked which man was to be summoned. The king said that\nthey were to send for the man who was sitting on the mule\u2019s back. For\nwhile the others were asleep he could ride off with the mule. So the\nking had the watcher sent for who sat on the mule, and the man came\naway together with the beast.\n\nWhen P\u016br\u1e47a was told next morning that the mule had gone off, he saw\nthat his life was forfeited, and he took to wailing from fear. When\nMahaushadha saw how miserable P\u016br\u1e47a was, he began to reflect that\nhitherto he had found a means of escape on each occasion, but that this\ntime there was none. Of this, however, he said nothing. Although he was\nmuch alarmed, yet he devised a plan, and said to his father, \u201cThere is\nstill one expedient left for settling this business.\u201d His father asked\nwhat it was, and Mahaushadha replied that he could manage the affair\nprovided P\u016br\u1e47a could endure being jeered at. P\u016br\u1e47a declared that he was\nready to do anything which would prevent his life being taken.\nThereupon Mahaushadha cut the hair of his father\u2019s head so as to form\nseven strips, and he daubed the head itself with red, black, brown,\nwhite, and other paints. Then he and his father mounted an ass and\nbetook themselves to the capital.\n\nWhen they arrived there, the news spread abroad that Mahaushadha had\ncome riding upon an ass, and that he had cut his father\u2019s hair into\nseven strips. When the king and the ministers heard this, they asked,\n\u201cWhy has he, who has the reputation of being so discreet and\nintelligent, performed so unbecoming an action?\u201d The king and the\nministers went out to see if Mahaushadha had really come in the manner\nalleged, or if the report was false. When the king and his followers\nsaw that it was really so with him, the ministers said, \u201cWherefore is\nMahaushadha praised for his judgment, intelligence, and wisdom? In\nspite of all that, how unbecomingly he has acted!\u201d\n\nThe king asked Mahaushadha why he had thus dishonoured his father. He\nreplied, \u201cI have not dishonoured him, but have honoured him. As I stand\nmuch higher than my father on account of my great knowledge, I have\nshown him honour.\u201d\n\nThe king asked, \u201cAre you the better of the two, or is your father the\nbetter?\u201d\n\nHe replied, \u201cI am the better, my father is the worse.\u201d\n\nThe king said, \u201cNever have I seen or heard that the son is better than\nthe father. As it is the father through whom the son becomes known,\nwhile the mother feeds him, takes care of him, and brings him up,\ntherefore we hold that the father is altogether the better of the two.\u201d\n\nThen said Mahaushadha to the king, \u201cTest the matter thoroughly to see\nif the father is really so or not.\u201d\n\nAs the king and the ministers affirmed that it was so, and not\notherwise, Mahaushadha fell at the king\u2019s feet and said, \u201cO king, this\nbeing the case, as the mule which you sent us to watch over has run\naway, but as according to the testimony of the king and the ministers\nthe father is considered better than the offspring, and the father of\nthe mule is the ass, accept this ass as a set-off.\u201d\n\nWhen the king and the ministers had heard his speech, and perceived the\ncunning contrivance which it carried out, they were astonished. Whether\nhe had acted becomingly or unbecomingly, it was clear that he was\nclever. Having thought the matter over, the king was much pleased, and\nhe arrayed Mahaushadha in fine robes of various kinds, and bestowed\nupon him the power of a minister, and on the father he conferred that\nvillage.\n\nAfter Mahaushadha had been appointed a minister, his fame spread abroad\nthroughout the whole city as that of a wise and intelligent man.\n\n\n\nNow a very learned Brahman had gone abroad in order to increase his\nproperty, after he and his wife had spent all that she had brought\nalong with her; and he returned home with five hundred gold pieces of\nancient date. Before entering his house he was desirous of disposing of\nhis money, for none could tell whether his wife might not have taken up\nwith another man during his absence. His wife was of remarkable beauty,\nand therefore he considered that she might have found favour in the\neyes of other men during his absence. So in the evening twilight he\nwent to the cemetery, dug a hole under a Nyagrodha tree, put the money\ninto it, and then went to his home.\n\nNow the wife had a lover, the Brahman Mah\u0101kar\u1e47a (Great Ear). The pair\nhad about that time partaken of delicate food, and she had anointed\nherself with fragrant ointment, and was reposing upon the couch of\nenjoyment. Just then came the Brahman and called to her to open the\ndoor. The woman asked who was there. When he had pronounced his name,\nshe uttered a joyful cry, aroused Mah\u0101kar\u1e47a, and hid him under the bed,\nand then went to open the door. With thorough dissimulation she wept\nand flung her arms round her husband\u2019s neck, showed him honour and\nrespect, and placed savoury food before him. After partaking of it, he\ncame to the conclusion that the reason of her having provided such a\nsupper must certainly be that she had given herself up to another man.\nAs he was of an ingenuous nature, he asked her, \u201cO good wife, how comes\nit that you have such food, seeing that this is not a holiday, a\nfestival, or day of public rejoicing?\u201d She replied, \u201cA deity made me\naware that you were coming to-day, so I provided this meal on your\naccount.\u201d The Brahman said, \u201cThen it is not I alone who am fortunate.\nMy wife also, it seems, receives tidings from the deity in dreams.\u201d\n\nAfter he had eaten and washed, he lay down upon the bed to rest, and\nconversed with his wife about her welfare. Presently she asked him if\nhe had brought anything with him. He said that he had. Thereupon the\nwife intimated by signs, \u201cMah\u0101kar\u1e47a, let thine ear listen to what is\nbeing said.\u201d Then she said, \u201cWhere have you put the five hundred gold\npieces, as you have not shown them to me?\u201d He replied, \u201cI will show\nthem to you to-morrow.\u201d Then said the wife, \u201cWhy have you kept the\nmatter from me, though I am the half of your body?\u201d The honest Brahman\nsaid, \u201cI have hidden the money outside the city.\u201d The wife said, \u201cHear,\nO Great Ear, where the money has been put.\u201d The Brahman said that he\nhad hidden the money under a Nyagrodha tree in the cemetery. Then said\nthe Brahman\u2019s wife, \u201cAs you, my lord, are fatigued and exhausted by the\njourney and on my account, now go to sleep.\u201d\n\nWhen she saw that he had gone to sleep, she bade Mah\u0101kar\u1e47a act in\naccordance with what he had heard. Mah\u0101kar\u1e47a slipped quietly out of the\nhouse, went to the cemetery, dug up the money, and then betook himself\nto his own house.\n\nWhen the Brahman went to the cemetery the next day, and found that his\nmoney was no longer there, he beat himself on the head and breast, and\nreturned home. His wife, his friends, his brothers, and his relatives\nasked him what had happened, and he told them everything. They advised\nhim to have recourse to Mahaushadha. Then the Brahman went wailing to\nMahaushadha, his face streaming with tears, and told him his\nmisfortune. Mahaushadha remained silent for a moment. Then he asked,\n\u201cBrahman, at what spot and at what time did you hide the money? Did any\none see it? or have you talked about it to any one?\u201d The Brahman gave a\nfull account of the whole affair. Mahaushadha came to the conclusion\nthat the Brahman\u2019s wife had some other man as a lover, and that what\nhad taken place was due to that man\u2019s contrivance. But he spoke words\nof comfort to the Brahman, saying that if the money was not found he\nwould pay it to him out of his own purse. Then he asked him if there\nwas a dog in his house. The Brahman replied that there was. Then said\nMahaushadha, \u201cGo and invite eight Brahmans to your house. Invite four\nof them yourself, and let your wife invite the other four. Tell her\nthat you have made a vow to the god \u015aiva that if you should accomplish\nyour return prosperously you would entertain eight Brahmans.\u201d\n\nThe Brahman followed these instructions, and when the Brahmans had been\ninvited, he went to Mahaushadha in order to acquaint him with the fact.\nThen said Mahaushadha, \u201cWhen you are about to receive the Brahmans into\nyour house, call this man of mine, and station him at the door when\nthey enter. And during the meal let him stand inside without being\noccupied in any way.\u201d And to his man he said, \u201cTake note of everything\nsignificant. When the Brahmans come in, see which of them the dog barks\nat, and before whom it wags its tail; for such is the nature of dogs.\u201d\nMoreover, he ordered the Brahman not to set the food before his guests\nwith his own hands, but to leave that to his wife. He told his man also\nto pay heed to the Brahman\u2019s wife while she was serving the food, and\nsee to whom she made a sign, at whom she gazed without changing\ncountenance, whom she addressed with a smile, and to whom she served\nthe best fare, and to make him acquainted with all this.\n\nThese instructions having been given, the Brahman took the servant home\nwith him and stationed him at the door. Then he told his wife to summon\nthe guests whom she had invited, while he summoned those whom he had\ninvited. As the other guests entered the house one after another, the\ndog barked. But when Mah\u0101kar\u1e47a came in, the dog looked at him, drooped\nits ears, wagged its tail, and followed after him. When he had entered\nin and called the dog, the servant learnt that he was Mah\u0101kar\u1e47a.\nAfterwards the servant saw the food distributed, and remarked that the\nBrahman\u2019s wife, while taking part in the distribution, made a sign with\nher eyebrows to Mah\u0101kar\u1e47a, smiled slightly, fixed her eyes upon him,\nand supplied him with the best of the food. All that he saw he\nafterwards reported to Mahaushadha.\n\nAs soon as Mahaushadha heard these things, he sent for Mah\u0101kar\u1e47a, asked\nhim if it was a Brahman\u2019s business to lay hands on the property of\nothers, and ordered him to restore what he had stolen. Mah\u0101kar\u1e47a said\nhe thought that Mahaushadha ought to make himself easy, as he,\nMah\u0101kar\u1e47a, knew nothing at all about the matter. Thereupon Mahaushadha\ngave orders that the evil-doer should be thrown into prison, and left\nthere until his bones became visible. At this threat Mah\u0101kar\u1e47a was so\nterrified that he begged for mercy with a contrite heart, promising to\nrepay all. Going home, he fetched the money, tied up just as it had\nbeen, and handed it over to Mahaushadha, who gave it to the Brahman.\nThe Brahman rejoiced greatly, and seeing that his having recovered what\nhe had lost was entirely due to Mahaushadha\u2019s powerful assistance, he\nwished to make manifest his gratitude to him, so he brought him half of\nthe money as a present. Mahaushadha accepted the present and then\nreturned it to him. When the news of all this became spread throughout\nthe city, the king, the ministers, and the citizens praised Mahaushadha\nhighly on account of his wisdom, and esteemed themselves fortunate in\nhaving such a minister.\n\n\n\nAfter a time it happened that a certain man who had gone on business\ninto another land came back to his own country. Having come to the edge\nof a tank, he opened his meal-pouch, took out some of the meal, and\nmixed it with water and partook thereof. After feeding he tied up his\npouch and went his way. Now while he was sitting there a snake had\ncrept into the pouch, one of those snakes which emit poison when\ndisturbed. But when the man turned to his pouch after his repast, he\ntied it up without examining it. Then he flung it across his shoulder\nand went on to the capital. There a soothsayer informed him that he was\nin imminent danger of losing his life.\n\nSome time after he had received this information, he regretted that he\nhad not asked the soothsayer on what ground it was based. Having thus\nreflected, he determined not to go home till he had consulted the\nminister Mahaushadha. When he had gone to him and had told him the\nwhole story, Mahaushadha came to the conclusion that the soothsayer\nmust certainly have given him this piece of information because his\npouch contained one of the snakes which emit poison when disturbed.\nTherefore he bade him open his pouch with a piece of wood, in the\npresence of witnesses, but in some retired place. In that case he would\nsoon learn the ground in question. The man did so, and when the\npoisonous snake lifted up its head, breathed furiously, and made its\noutstretched tongue vibrate, Mahaushadha said, \u201cThat is the danger by\nwhich you were threatened.\u201d\n\n\n\nAfter a time Mahaushadha equipped a complete army and went out to take\na survey of the land. Whenever he asked to whom the different villages,\ntowns, and cities belonged, the inhabitants replied that they belonged\nto this or that minister. Then Mahaushadha perceived that the six\nministers had in this manner taken possession of the whole country, and\nthat King Janaka\u2019s rule was restricted to his own food and drink. He\nasked the king who really was the master of the villages, hill-towns,\nand cities. The king related to him how the merciful gods had informed\nhim that in the village P\u016br\u1e47akatshtshha a son named Mahaushadha was\nabout to be born to P\u016br\u1e47a, and that he, the king, would make\nMahaushadha his first minister, who would recover for him all his\npower, by which means he would become possessed of complete regal\nauthority.\n\n\u201cTherefore [continued the king] have I provided you with all things\nnecessary while you were still in your mother\u2019s womb, and from that\ntime forth, and have raised you to the rank of first minister. Now by\nthe force of your intelligence shall you fulfil the words of the deity\nand help me to gain my supremacy.\u201d\n\nThereupon Mahaushadha paid honour to the king, and bade him take\ncourage, saying that he would act in such a way that the king would be\nwell pleased. Accordingly he sent for the head-men of the villages,\ntowns, and cities one after another, and assured them that he would\narrange matters in such a way that they would be satisfied with him.\nMuch harm had been done to them by those ministers, who had levied out\nof covetousness immoderate rates and taxes. If they would act in\naccordance with his instructions, he would be mindful thereof, and\nwould fix moderate taxes, set all other things in order, and help them\nto secure their welfare. In any case, they ought to revolt, and when\nthe king came with the other ministers, they ought to say that they\nwould not submit until the minister Mahaushadha should come, but that\nwhen he came, they would obey him but no one else.\n\nWhen he had given them these instructions, and had stirred up the\npeople in all those parts and instigated them to rebellion, so that\nthey recalled their allegiance, the other ministers petitioned the\nking, and King Janaka sent forth those six ministers together with a\ngreat army; but they did not succeed in getting possession of a single\nvillage or hill-town. So they sent a messenger to the king with the\nstatement that they could not enforce submission unless the king came\nhimself; but the king also could not obtain the submission of a single\nhill-town. So, as many men had fallen in battle, the king and the\nministers became dejected. Then said the inhabitants of the\nhill-villages, \u201cIf the first minister Mahaushadha were to come, we\nwould obey him and submit ourselves to him. We have not rebelled\nagainst King Janaka, but we have behaved as we have done because the\nministers have wrought us injury.\u201d\n\nThereupon the king sent a messenger to Mahaushadha, saying, \u201cAs we\ncannot reduce the land to submission, do you come hither.\u201d When\nMahaushadha had looked at the king\u2019s letter, he went at once to the\nking. When the people of that land saw him, they all paid reverence to\nhim, and he spoke words of encouragement to them, and fixed their taxes\naccording to law, and succoured the poor and lowly and helpless. To the\ntownspeople and the country-folk he gave presents, greeting and\nembracing them as if they were his parents, brothers, and kinsmen. The\nold men of the land, and the young people and the women, looked upon\nhim as a son or a brother. To all of them he gave great satisfaction;\nand then, after he had finally united all the lands together, he went\nback to the seat of royalty, together with King Janaka. By means of\nthese deeds he gained an honoured reputation among other kings also.\nKing Janaka was so highly pleased that he gave his daughter in marriage\nto Mahaushadha, who lived with her happily.\n\n\n\nAfter a time there came unto King Janaka a king [106] who had lost his\npossessions. As King Janaka did not care for him, he betook himself to\nMahaushadha, who received him with compassion and supplied him with\nmeans of subsistence.\n\nSome time afterwards a Brahman came to Mahaushadha and asked him for a\nmeasure of barley. Mahaushadha promised it to him, but intrusted the\ndelivery of it to the overseer of the granary, who kept putting the\nmatter off from day to day and gave nothing.\n\nNow it came to pass one day that the king was sitting surrounded by the\nministers and the town and country folk at a certain spot where many\npeople paid reverence to him. He asked the ministers to what person a\nsecret might be intrusted, on whom it might be safe to rely. The\nministers began to consider. One of them said that a man might intrust\na secret to his friend; another, to his wife; a third, to his mother; a\nfourth, to his sister; a fifth, to his brother. When Mahaushadha was\nasked by the king why he did not in his turn express an opinion, he\nreplied, \u201cO king, my opinion is that a man ought not to intrust a\nsecret to any one, but least of all to his wife. This will I prove unto\nyou, O king.\u201d\n\nSome time after this the king\u2019s peacock was missing. Mahaushadha found\nit but hid it away. Then he took another which resembled it and said to\nhis wife, \u201cHave you heard that the king\u2019s peacock up at the palace is\nmissing?\u201d She replied that she had heard about it. Then Mahaushadha\nsaid to her, \u201cSay nothing about it to any one, but cook it quickly, and\nI will eat it.\u201d [107] She said to herself, \u201cSee now, this man from the\nhill-village wants to eat the king\u2019s peacock. My father places the\nutmost confidence in him, and he acts to the king\u2019s hurt.\u201d\n\nSome time afterwards, Mahaushadha dressed in full array a courtesan who\nbore a likeness to one of the king\u2019s wives, and brought her to his\nwife. And he said to his wife, \u201cThis is such and such a wife of the\nking\u2019s. As I am very intimate with her, and you are dear to me, do not\nmention it to any one.\u201d Thinking that she and Mahaushadha were living\ntogether, the king\u2019s daughter became very angry. And she considered\nthat as he was dishonouring her father, who was quite unaware thereof,\nit was not right to appoint as first minister a man sprung from a lowly\nfamily in a hill-village, and to intrust the whole of the king\u2019s\naffairs to him, the shameful one. So with a view to seeing that he was\nput back again into his former place, she went to her father and said,\n\u201cO father, you have unadvisedly appointed this miscreant first\nminister, and you placed reliance upon him in an unbecoming manner. He\nhas sinned against the king\u2019s wife, having had to do with such and such\na wife of yours. And besides, it is he who has eaten the king\u2019s\npeacock. Moreover, he has received in a friendly manner and has\nsupplied with all necessaries men coming from a foreign land. But you,\nO father, have always held him dearer than all others, and no one save\nhim has pleased you.\u201d\n\nIn order to sift this matter thoroughly, the king ordered his\nexecutioners to put Mahaushadha to death. Accordingly these men of low\ncaste fastened a karav\u012bra wreath around his neck, beat a drum, the\nsound of which resembles the voice of an ass, abused him with coarse\nlanguage and threatened him. Like unto the servants of the god of\ndeath, with sharpened weapons in their hands, they led him away to the\ncemetery. But no man believed that he would be put to death. The\ntownspeople and villagers had their eyes full of tears, and they\nuttered cries of sorrow and despair, and prayed to the gods, just as if\na child of their own were going to be killed; and the poor Kshatriyas\nwhom Mahaushadha had received kindly and provided with means of\nsubsistence said to the king\u2019s men, \u201cAs we will put this man to death,\ndo ye turn back.\u201d\n\nAs he passed out of the city, the Brahman\u2019s wife \u0100tmav\u012br\u0101 laid hold of\nthe skirt of his robe and said, \u201cYou who were to have given me the\nmeasure of barley, give it and go,\u201d But Mahaushadha uttered this \u015bloka:\n\u201cA king does not become a friend, a hangman has no acquaintances; to\nwomen ought no secret to be intrusted; peacock\u2019s flesh ought no one to\neat; to the Brahman\u2019s wife \u0100tmav\u012br\u0101 a man ought not to admit that he\npossesses a measure of barley.\u201d\n\nAs he walked along uttering these words, the executioners said, \u201cHave\nyou, who are endowed with knowledge and excellent wisdom, anything to\nset forth?\u201d\n\nMahaushadha replied, \u201cO king, I have nothing to set forth; but in the\ndespair of anguish I said what was needful.\u201d\n\n\u201cWhat is that?\u201d\n\nHe replied, \u201cA king does not become a friend,\u201d and so forth. And he\ncontinued, \u201cO king, I beseech you to listen to me a little. When I\nsaid, \u2018A king does not become a friend,\u2019 could you not perceive that I\nsaid so with reference to earlier times, when you had absolutely no\ninfluence over villages, towns, and cities?\u201d\n\nWhen they had gone somewhat farther, it was suggested to King Janaka\nthat he should again ask Mahaushadha what he had to set forth. Then the\nking called to him and questioned him. He replied, \u201cO king, from being\none who had merely food, drink, and service, you have by my means\nbecome a king ruling the earth, with a realm, an army, and treasures.\nBut you, without recognising what I did for you in early days, are\nsending me to death, on which account I uttered the words, \u2018A king does\nnot become a friend.\u2019 I said also, \u2018A hangman has no acquaintances.\u2019\nThis hangman, if he were to go without bed and clothing to the king in\norder to obtain the means of living from the king, when he had drawn\nnigh unto the king, would not be received by him; but I have bestowed\nland on the hungry fugitive, by means of which he has by this time\nbecome prosperous. Now he conducts me to my death, on which account I\nsaid, \u2018A hangman has no acquaintances.\u2019 As regards the words, \u2018To women\nought no secret to be intrusted,\u2019 I uttered them for the following\nreason. When you, O king, sitting one day in the midst of your court,\nasked whom one might venture to trust, and the ministers replied one\u2019s\nfather, or mother, or sister, or comrades, but you, O king, said that a\nman should intrust a secret to his wife, because a man\u2019s wife is the\nhalf of his body, then did I entertain the idea of bringing the whole\nmatter before the eyes of the king. In order to provide a test, I hid\naway the king\u2019s peacock, and took another peacock, which I ate. Then I\ntook from the chamber of the women the ornaments belonging to a certain\nwoman, and hung them around the neck of a certain courtesan, and led\nher into my house. Be pleased, O king, to look upon that courtesan.\u201d\n\nWhen the king had placed side by side the courtesan and the designated\ninmate of his women\u2019s chamber, and had looked upon them both, and had\nfound that there was a remarkable similarity in their appearance,\nfigure, behaviour, and characteristics, so that it was impossible to\ndistinguish one from the other, then the king, after some\nconsideration, perceived that Mahaushadha was innocent.\n\n\u201cAs to the words [continued Mahaushadha], \u2018To the Brahman\u2019s wife\n\u0100tmav\u012br\u0101 a man ought not to admit that he possesses a measure of\nbarley,\u2019 I uttered them for this reason. When you had sentenced me to\ndeath, and the executioners were leading me away, she called out, \u2018Give\nme the measure of barley,\u2019 and on its account seized me by the skirt of\nmy robe.\u201d\n\nWhen all this was made clear to the eyes of the king, he rejoiced, and\ngave orders that Mahaushadha should be released, and he heaped upon him\ntokens of honour. Mahaushadha made obeisance to the king, and then\nsaid, \u201cO king, have you learnt what the secrecy of wives is? I have no\nlonger any need of your daughter. I will seek me a wife like unto\nmyself in race, beauty, character, and wisdom.\u201d\n\nWhen the king had granted him permission, he went to the mountain\nforest Kaksha, [108] in order to find for himself a maiden. He had put\non the dress of a Brahman, and carried a water-jug in his right hand,\nhis body being adorned with the string of sacrifice and covered with\nthe skin of a gazelle, and his face marked with three lines of\nointment. When he had gone half-way, darkness came on. A Brahman asked\nhim whence he came.\n\n\u201cFrom the Videha land,\u201d he replied.\n\n\u201cWhither do you intend to go?\u201d\n\n\u201cTo the Kaksha forest.\u201d\n\n\u201cDo you know any one in whose house you can find shelter?\u201d\n\nMahaushadha said that he did not. Then the Brahman took him into his\nown house and entertained him in a becoming manner. But Mahaushadha\nsuspected that his host\u2019s wife, who loved another man, was a worthless\nwoman. When he took his departure next day the Brahman said to him,\n\u201cConsider this house as your own when you come here on your journeyings\nto and fro.\u201d\n\n\u201cThat will I do,\u201d replied Mahaushadha, and went his way.\n\nAbout half-way there was a barley-field, and in it he saw a very\nbeautiful maiden, of high race and of great modesty.\n\nAs soon as he saw her a longing after her entered into his mind.\n\n\u201cGood maiden,\u201d he asked, \u201cwho are you? Whose daughter are you? What is\nyour name?\u201d\n\n\u201cI am Vi\u015b\u0101kh\u0101,\u201d she replied.\n\n\u201cWhose daughter are you?\u201d\n\n\u201cHis who works in wood for all the village.\u201d\n\nThen thought Mahaushadha, \u201cHer form is fair, but I will now test her\nintelligence a little.\u201d\n\nHe went into a wheat-field, lifted up his hands, and while he\nflourished his hands on high, he trampled on the wheat with his feet.\nThen said Vi\u015b\u0101kh\u0101, \u201cO Pundit, as you have flourished your hands on\nhigh, so also ought you to flourish on high your feet.\u201d\n\n\u201cThis maiden is clever,\u201d he thought. Then he said with a smile, \u201cYou\nare very brilliant, O maiden, seeing that you have earrings and\narmlets.\u201d\n\n\u201cThe reason is, O Pundit, that both have little oxen,\u201d said Vi\u015b\u0101kh\u0101.\n[109]\n\nThen said Mahaushadha, \u201cThe maiden is of fair form and charming\nappearance.\u201d\n\n\u201cThat is through the favour of the village elder,\u201d replied Vi\u015b\u0101kh\u0101.\n\n\u201cWhere has your father gone?\u201d he asked after a time.\n\n\u201cHe has gone to make two roads out of one. After collecting the twigs\nof the thorn-bushes, he uses them for making the road. In this manner\nhe gives men two roads.\u201d\n\n\u201cWhere has your mother gone?\u201d\n\n\u201cTo fetch seeds from the fruits of the field.\u201d\n\n\u201cMaiden, shall I take you to be my wife?\u201d\n\n\u201cIf the head of the village gives permission,\u201d said the maiden.\n\n\u201cShow me the way,\u201d he said, \u201cby which one can go straight and safely to\nthe Kaksha forest.\u201d\n\nShe pointed out to him a crooked road, and then set out herself along\nanother road. There she took off her clothes beside a tank, shut one\neye, and while waiting to see if he would recognise her or not, bowed\ndown upon one side and said, \u201cIn the direction of the hand which is\nused in eating should one go. From the direction of the hand which is\nnot used in eating should one deviate, and so go to the Rice-Soup\nforest.\u201d\n\nWhen Mahaushadha had gone some way along the road indicated to him, he\nperceived her from afar off, and said, \u201cFair one with the roguish eyes,\nhaving on no garment woven of cotton, but being clothed with the unspun\nand unweaved, show me how it is possible to go to Kusumagr\u0101ma.\u201d\n\nThereupon said the maiden, slightly smiling, \u201cHere leave on one side\nthe left-hand road, where there is corn and the pal\u0101sa blossoms display\nthemselves; there, O Brahman, must you take your way.\u201d [110]\n\nHe set forth. Coming to the house of Vi\u015b\u0101kh\u0101\u2019s father, he found that\nher parents were not at home. So he said to the village head-men, \u201cIf\nyou allow it, I will take this woman to be my wife.\u201d\n\nWhen the head-men of the village heard these words, they immediately\nwith one accord began to upbraid him, saying, \u201cYou wretched mendicant\nBrahman, are not you ashamed to want such a maiden as our Vi\u015b\u0101kh\u0101? Get\naway with you at once from this spot. Or must we hand you over to be\ndevoured by fierce dogs?\u201d\n\nDriven away by them, he returned to Vi\u015b\u0101kh\u0101. While he was still at a\ndistance, she bade him welcome. When he told her of his interview with\nthe village head-men, who had been on the point of beating him, she\nsaid, \u201cHow and in what manner did you speak?\u201d\n\nWhen he had told her everything, Vi\u015b\u0101kh\u0101 said to him, \u201cO Brahman, you\nare not expert in such matters. Have you behaved in the way in which a\nman ought to propose for a maiden?\u201d\n\n\u201cHow else, then, ought one to act?\u201d asked the Brahman.\n\n\u201cFirst of all,\u201d replied the maiden, \u201cthe man must draw near. Then he\nmust gain favour. And if that is granted, he must offer hospitality and\norganise an entertainment, after which he may bring forward his\ndesire.\u201d\n\nHe went away and acted in accordance with this advice, entertaining the\nvillage head-men at an excellent banquet. Then he arose and asked for\nVi\u015b\u0101kh\u0101. This time they gave their assent. Just as this point was\nreached her parents arrived. Then Mahaushadha and the village head-men\nasked her parents for her. The parents were of opinion that the matter\nrequired consideration.\n\nThen said the village head-men, \u201cWhat is there to consider about? He is\na young, shapely, handsome, learned Brahman, perfectly versed in the\nVedas and Ved\u0101ngas. So give him your daughter without further\nconsideration.\u201d\n\nThereupon Mahaushadha offered hospitality to the Brahmans, and he\nreceived the maiden as his wife. The next day he invited his wife\u2019s\nparents, paid them honour, bestowed upon them raiment and gifts in\nreturn for the bride, and then went his way to King Janaka in Videha.\n\nOn the way a Brahman entertained him at the festival of the fourteenth\nday of the half-moon, and gave him as a present a measure of barley,\nwhich he poured into a corner of his robe. When he came to the house of\nhis friend he knocked at the door. The Brahman\u2019s wife said, \u201cWho is\nthere?\u201d He replied, \u201cIt is I, your husband\u2019s friend.\u201d She replied, \u201cMy\nhusband is not at home, and as there is no one else here, I cannot\nadmit any man during his absence. Seek for shelter elsewhere.\u201d\n\nSoon afterwards, while Mahaushadha was considering how it was that she\ndid not admit him, he saw another man admitted. Then said Mahaushadha,\n\u201cThere was a reason for my not being admitted.\u201d\n\nWhile he was still thinking the matter over, the Brahman himself came\nup from a village and called aloud at the door. When his wife heard her\nhusband\u2019s voice, she considered what she should do, and with some\nmisgivings hid her visitor away in a basket.\n\nAfter this the two men who were outside entered in and sat down. Then\nsaid Mahaushadha to the Brahman\u2019s wife, \u201cWhere shall I put this\nbarley?\u201d\n\n\u201cOn the floor,\u201d she replied.\n\nThe Brahman said, \u201cMice might come and eat it.\u201d\n\nHe looked under the bed and searched all the ends and corners of the\nhouse, but nothing came to light. All at once he saw a basket laid\naside, into which he thought the corn might be put.\n\n\u201cInto this basket will I pour the barley,\u201d said Mahaushadha.\n\n\u201cThat basket contains a treasure of mine,\u201d said the Brahman\u2019s wife.\n\u201cHow can barley be put into it?\u201d\n\n\u201cSet aside the treasure in some pot,\u201d said the husband, \u201cthen we can\npour the barley in here.\u201d\n\nMahaushadha also said, \u201cIn order that the mice may not render the\nbarley useless, it must be poured in here.\u201d\n\nThen said the Brahman\u2019s wife, who became terrified at the thought of\nthe consequences, \u201cThe basket is damp; the barley will get spoilt\ninside it.\u201d\n\n\u201cYou need not be uneasy,\u201d replied Mahaushadha to the Brahman\u2019s wife. \u201cI\nwill take care that no dampness remains in it, and that the barley is\nnot spoilt.\u201d\n\nThen he stood up, reversed his gazelle skin, and tied the string of\nsacrifice twice round his neck. Then he went out to fetch wood and\nwater, with the intention of cleansing the basket.\n\nThe Brahman\u2019s wife, experiencing the pain of parting from her lover,\nand fearing that he would be killed, sent a messenger with all speed to\nhis house, in order that, things being so, some one might come from\nthence immediately. As soon as his father heard the news, he came to\nMahaushadha and said, \u201cI want to purchase this basket.\u201d\n\n\u201cBe of good cheer and take it,\u201d was the reply.\n\n\u201cOn what terms?\u201d\n\n\u201cOn payment of five hundred gold pieces, not otherwise.\u201d\n\nWhile thus speaking, Mahaushadha lighted a lamp close by the basket.\nBut the father, thinking that it would not be well to let the matter\nbecome known, opened the door of the house, and had the basket taken up\nby a strong man and conveyed to his own house.\n\nOn the following day Mahaushadha gave a hundred gold pieces to the man\nto whom the house belonged, told him what his wife\u2019s character was\nlike, and advised him, after such an occurrence as this, to be on his\nguard. The remaining four hundred pieces he made over to that Brahman,\nin order that he might go with them to the Kaksha forest, and present\nthem to Vi\u015b\u0101kh\u0101, the maiden whom he had asked in marriage.\n\n\u201cTell them [he said] that I am no Brahman, but Mahaushadha, the chief\nminister of the king of Videha, and that I came in that guise only to\ncarry out my quest. Therefore must they watch carefully over the\nmaiden.\u201d\n\nHaving in this way sent the gold pieces and a missive along with them,\nhe himself went to King Janaka.\n\nThe Brahman went to the Kaksha forest, and delivered to Vi\u015b\u0101kh\u0101 the\nmissive and three hundred of the pieces of gold. When Vi\u015b\u0101kh\u0101 perceived\nthat she had not received the fourth hundred, she at once began looking\nunder the bed.\n\n\u201cWhat are you looking for there?\u201d he asked.\n\n\u201cMen have come from the court of the king,\u201d she replied, \u201cwith orders\nto seize the malefactor, and have gone away. Therefore do I look for\nhim who has not gone.\u201d\n\nThen she took some clay and said to that Brahman, \u201cAs I do not know who\nit is who has thus come here, I should like to try if a foot can go in\nhere or not. So put your foot in here for a while.\u201d\n\nWhen the Brahman, to avoid being suspected, had inserted his foot into\nthe clay, she suddenly drove a peg [111] into it.\n\n\u201cWhy do you arrest me?\u201d asked the Brahman.\n\n\u201cBecause that man sent me four hundred pieces, but you have abstracted\na hundred of them,\u201d she replied.\n\nThe Brahman was astounded, and thought: \u201cThis woman and Mahaushadha are\ntwo demons. Two great demons have combined together.\u201d And he paid her\nthe residue. Then her parents came in, and he said, showing them the\ngold, \u201cThe man is no Brahman. He is the king of Videha\u2019s principal\nminister, Mahaushadha.\u201d\n\nWhen the maiden\u2019s parents and kinsmen heard that, they said that they\nwere allied with a man of power, that they were in that respect very\nfortunate, and that their family would be made famous by means of\nMahaushadha.\n\nWhen Mahaushadha arrived in the city, and the king heard of that, he\nand the old ministers were greatly pleased.\n\n\u201cHow have you fared?\u201d asked the king.\n\n\u201cI have chosen me a wife,\u201d he replied.\n\n\u201cWhat kind of wife?\u201d\n\n\u201cA very beautiful one,\u201d replied Mahaushadha, \u201cof perfect intelligence,\nsuitable for me.\u201d\n\nAnd he asked the king if, as she was of such a nature, he might now\nmarry her.\n\n\u201cExcept me,\u201d said the king, \u201cis there any man equal to you? And why?\nBecause you are my chief minister. Therefore marry her to my great\npleasure.\u201d\n\n\u201cO king, I will do so.\u201d\n\nSurrounded by the band of ministers, Mahaushadha invited the Brahmans,\nhouseholders, and populace to be his guests. Collecting together the\nrest in great numbers, the elephant-drivers, the horse-drivers, the\nchariot-drivers, and the goers on foot, he went to the house of his\nfather-in-law in the mountain forest Kaksha. Having arrived there, he\ncelebrated a great wedding-feast, and after a time he returned to the\ncity with his wife, and lived with her there in love\u2019s delights.\n\n\n\nAfter this there came from the north to King Janaka in Videha five\nhundred merchants with goods and horses. In that city lived many\ncourtesans, who were wont, by means of their wiles, to despoil of their\ngoods the merchants who came thither. As soon as they heard that\nmerchants had come from the north, they fastened upon them. But the\nchief of the merchants was very cautious. The most attractive of the\nwomen took him in hand, but with no success. Then she called the\nmerchants together, and requested them to render their chief well\ndisposed towards her. But although the merchants and the women took\ngreat pains day after day, yet he did not yield to enticement. Then\nthat courtesan went to the chief and joked and laughed.\n\n\u201cWhy do you trouble yourself?\u201d said the chief. \u201cYou will not entice\nme.\u201d\n\n\u201cWhat will you give me,\u201d she asked, \u201cif I do entice you?\u201d\n\n\u201cI will give you five of our best horses. But if you fail to entice me,\nand you have no money, then you must follow after me.\u201d\n\nThus ran their talk. But in spite of all her efforts she could not\nattain her end.\n\nOne day the merchants said to their chief, \u201cDo as other people do?\u201d\n\n\u201cI have enjoyed the woman by night in a dream,\u201d replied the chief.\n[112]\n\nThe merchants repeated this to the woman, who called upon the king\u2019s\nmen to arrest the merchant, saying, \u201cAs you have enjoyed my love, pay\nme five first-rate horses.\u201d\n\n\u201cYou lie, disreputable female,\u201d replied the merchant.\n\nSo they two carried up their dispute to the palace.\n\nThe king and his court attempted to settle the question. Evening came,\nbut still they did not succeed. Worn and fretted by hunger, they\nresolved to postpone the decision of the question, and went to their\nhomes.\n\nWhen Mahaushadha came home that evening, Vi\u015b\u0101kh\u0101 said, \u201cMy lord, why\nhave you tarried so long to-day?\u201d\n\nHe gave her a full account of the whole question which they had not\nbeen able to settle.\n\n\u201cIf a question remains unsettled by all of you,\u201d she said, \u201cafter being\nthus considered and discussed, how comes it that you hold such a\nposition?\u201d\n\n\u201cSuch being the state of affairs,\u201d said Mahaushadha, \u201ccan you,\nperchance, decide the question?\u201d\n\n\u201cI can,\u201d she replied. \u201cSee how great is my judgment! Go and order the\nfive good horses to be placed at the edge of a piece of water. Then let\nthe king and the ministers meet together at that place and give their\nopinions on the matter. If it turns out that, as the woman says, the\nmerchant has really enjoyed her, then let the five good horses be given\nto her. But if it be proved that he did so only in a dream, then let\nher be shown the image of the horses in the water. If she says that she\ncan neither grasp nor use them, then let her be told that, just as it\nis impossible to grasp that image, so is it also with the fruition of\nlove in a dream.\u201d\n\nAll this was carried out. All were astonished at this decision, and the\nking asked who had been the discoverer of this way of escape. Whereupon\nMahaushadha replied that Vi\u015b\u0101kh\u0101 had discovered it. Then all perceived\nthat the carpenter\u2019s daughter was exceedingly clever, and her fame\nspread abroad throughout all lands.\n\n\n\nAfter that a merchant from the north made a present of two mares [113]\nto the king, and said, \u201cThese two mares, O king, are dam and foal, but\nwhich the dam is and which the foal, nobody knows.\u201d When in this case\nalso the king and his court were in difficulties, the carpenter\u2019s\ndaughter Vi\u015b\u0101kh\u0101 settled the question as before, saying that the\nthick-haired mare was the dam and the soft-haired the foal.\n\nAnother time a snake-catcher brought two serpents, one of which was\nmale and the other female, but nobody knew which was which. When\nMahaushadha consulted Vi\u015b\u0101kh\u0101, she laughed, and wondered how it was\nthat the king\u2019s ministers were unable to solve such a problem. What was\nneeded was to fasten the leaf of a cotton plant to the end of a reed,\nand to stroke the backs of the serpents with the cotton. The serpent\nwhich was unable to endure that stroking would be the male.\n\nOn another occasion, a merchant from the south brought a stem of\nsandal-wood, [114] of which no one knew the upper end from the lower.\nMahaushadha again consulted his wife, who told him to throw the stem\ninto a pool. The root end would then sink downwards.\n\nOnce King Janaka was pleased to try which of his ministers was capable\nof recognising precious stones. With this intent he caused a gem to be\nfastened to the top of a standard upon the belvedere, underneath which\nwas a tank. The king promised to give the gem to him who should\nrecognise it; but no one who went into the water, intending to grasp at\nthe light he saw there, was considered entitled to obtain it. When\nVi\u015b\u0101kh\u0101 was consulted by her husband, she said that he must look\nupwards, for that light was only the reflection of the gem attached to\nthe standard, and that it was necessary to go in the direction of the\nstandard in order to obtain the gem.\n\n\n\nAs Vi\u015b\u0101kh\u0101 was very handsome, the six ministers tried, by means of all\nsorts of presents of gold, silver, and precious stones, to entice her\ninto making an assignation, but they could not succeed in doing so. As\nthey did not desist, she asked her husband if it was really the custom\nof the country that every young and handsome woman should be cajoled by\nother men. He replied that this took place everywhere, for men were\ngreedy after all women, and they were instructed by the women\nthemselves; but that if a woman was prudent, she did not give her\nconsent. Then said Vi\u015b\u0101kh\u0101, \u201cIf I were to bring a man of that kind to\nharm or disgrace, would any danger arise out of it?\u201d Mahaushadha said,\n\u201cDo so, and fear not.\u201d So she told him that he was to feign an illness,\nand she would turn it to good account. He did so. Then she sent\nmessengers to inform the ministers, who had become acquainted with his\nindisposition, that she would grant them the fulfilment of their\ndesires. Having caused an image of Mahaushadha to be made of wood, she\ndressed it and laid it in his bed. To each of the ministers she sent\nword to come to her at a certain hour, without letting the others know\nanything about it. She had also caused six chests to be made, and had\ndistributed them in six of her rooms. Each of the ministers, on his\narrival, she hid away in one of the chests. Next day she let the report\nspread abroad that Mahaushadha was dead. Thereupon the king and his\ncourt, as well as the rest of the people, broke forth into lamentation.\nBut Vi\u015b\u0101kh\u0101 locked the chests and took them to the king, and said, \u201cNow\nthat Mahaushadha is dead, here are his treasures of gold, silver, and\nprecious stones, sealed with his own signet.\u201d While the king was\ngrieving that these presents should have been made to him on the very\nday of their owner\u2019s death, Mahaushadha came into the palace by another\nway, laughing and adorned with flowers. Having made obeisance to the\nking, he said, \u201cDo you mean now to take possession of my property, O\nking, although you have never shadowed me with the canopy of your\ngrace?\u201d\n\n\u201cI have not taken it,\u201d said the king. \u201cIt was brought here from your\nown house.\u201d\n\n\u201cGreat king and Mahaushadha,\u201d said Vi\u015b\u0101kh\u0101, \u201cthere is another world\nbesides this. These are precious stones from it. Take them as a pledge.\nGreat king, these are the men who have dishonoured me, the widow\nseparated from her husband, and have stolen from me my treasure.\u201d\n\nThereupon Mahaushadha pointed out the excellent intentions in the minds\nof the first ministers. When the king had looked in, and had seen the\nsix ministers with their hair and beards shorn, and their hands and\nfeet drawn together, he laughed and said to Mahaushadha, \u201cTell me,\nwhose contrivance is this?\u201d\n\n\u201cIt is Vi\u015b\u0101kh\u0101\u2019s contrivance,\u201d he replied, and then he proceeded to\ntell the whole story. The king marvelled at the acuteness and\nresolution shown by Vi\u015b\u0101kh\u0101, and the cleverness of the carpenter\u2019s\ndaughter Vi\u015b\u0101kh\u0101 obtained praise in all lands.\n\nThe king resolved that Mahaushadha should try to find him a wife of\nsimilar discretion, in which case everything would be placed on a good\nfooting both at home and as regards affairs exterior to the palace.\n\n\u201cWhere shall I look for her?\u201d asked Mahaushadha.\n\n\u201cThe king of Panch\u0101la has an exceedingly beautiful daughter called\nAushadh\u012b,\u201d replied King Janaka. \u201cShe is endowed with knowledge and\nmemory, and I have heard that in acuteness she resembles Vi\u015b\u0101kh\u0101.\nObtain her for me as my wife.\u201d\n\n\u201cO king,\u201d said Mahaushadha, \u201cin this matter must some stratagem be\nemployed, for there is enmity between you and him.\u201d\n\nThen King Janaka sent his ministers and his Purohita in order to make\nproposals of marriage. The king of Panch\u0101la called his ministers\ntogether and asked them what he should do. They said, \u201cAs King Janaka\nformerly refused to listen to your orders, we must manage so that they\nmay fall into our power. Tell them that you will give your daughter,\nand that an appointment must be made for the purpose of receiving her,\nat a certain hour, on such and such a day of the half-moon, at such and\nsuch a place.\u201d\n\nHaving thus spoken, they went forth and announced that King Janaka was\nto receive the Princess Aushadh\u012b.\n\n\u201cWhen and where?\u201d asked the envoys.\n\n\u201cOn such and such a day, at an appointed hour,\u201d was the reply.\n\nThereupon the king of Panch\u0101la sent forth invitations to the wedding.\nAnd he prepared food and drink, and infused into it divers kinds of\npoisons. When all was ready, he sent out messengers to the people to\ncome forthwith.\n\nWhen Mahaushadha heard that, he said to King Janaka, \u201cIt is not fitting\nthat we should act hastily.\u201d\n\n\u201cFor what reason?\u201d\n\n\u201cThis king is a neighbour who has always been opposed to us, at\nvariance with us. We must send a spy in advance.\u201d\n\n\u201cWhom shall we send?\u201d said the king.\n\n\u201cO king,\u201d said Mahaushadha, \u201cbe at ease. I have a parrot called\nCharaka, [115] who is clever and honest. Him will I send. He will\nreturn after he has held converse with all.\u201d\n\n\u201cDo so,\u201d said the king.\n\nThe parrot flew off, and considered to whom he should draw nigh, with\nwhom he should make friends and hold converse. In spite of looking\naround on all sides, he could detect nothing, and he had to consider\nhow he should begin the usual style of business. Entering the palace,\nand there looking about him, he saw a maina [116] sitting on some\ntimber-work, and flew up to her, and the two birds took pleasure in\neach other\u2019s company.\n\nShe asked him where he came from. He replied, \u201cI come from King \u015aibi in\nthe north. I was the guardian of a park, and I had as wife an\nexcellent, beautiful, clever, devoted, and sweet-spoken maina. Having\nflown to a distance one day, she was carried off by a falcon. Full of\ngrief and trouble on this account, I have gone wandering hither and\nthither, and so have come to where you are. Will not you, O good one,\nbe my wife?\u201d\n\n\u201cNever has it been heard or seen,\u201d she replied, \u201cthat a maina became\nthe wife of a parrot. I have heard that really the wife of a parrot is\na parrot too.\u201d\n\nThereupon the parrot tried by other flights in this and that direction\nto draw nigh unto her, and to render her well disposed towards him,\nwhereby he entered into loving relations with her.\n\nWhen the parrot saw in the king\u2019s palace many kinds of food, such as\nhoney-puffs and other dainties, being cooked in pans, and many cates\nmade of sugar, he said to the maina, \u201cWherefore are these things being\ncooked? Is it likely that we shall get any?\u201d Then he said to the maina\nin verse, \u201cOf this plentiful fresh oil which is being cooked in the\npan, shall we partake? Answer softly, O maina.\u201d\n\n\u201cThat which is being cooked in the pan,\u201d replied the maina, \u201cshall not\nbe your food, O clever parrot Charaka. With this food is poison mixed\nfor the benefit of Janaka.\u201d\n\nThen the parrot, employing wisdom, artfully said to the maina, \u201cAs it\nis said that the king of Panch\u0101la is about to give his daughter to\nJanaka, and the news of this has been spread abroad in all the land, I\nask whose words are truthful? on whose words can reliance be placed?\u201d\n\n\u201cClever parrot Charaka,\u201d said the maina, \u201cthis evil one is not going to\ngive him his daughter. The men of evil purpose seek only to slay him.\u201d\n\nWhen the parrot Charaka had heard this, having seen and heard, sought\nand learnt, he returned home, like a merchant who has succeeded in\nobtaining gains. But to the maina he said, referring to King \u015aibi, \u201cNow\nmust I go, O good one, in order to let King \u015aibi know that I have found\na soft-spoken maina like unto my wife.\u201d\n\n\u201cO lord,\u201d said the maina, \u201cwhen you have gone away, and have informed\nKing \u015aibi, let it be made known after a space of seven days, after no\nlonger lapse of time. Let King \u015aibi know what are my descent, my\nfamily, and my means. For my sake be not lost.\u201d\n\nThe parrot flew away, and gave a full account of all these things to\nMahaushadha, who made King Janaka acquainted therewith.\n\nWhen the king of Panch\u0101la saw that Janaka was not coming, he equipped a\ncomplete army, and went forth against King Janaka, and besieged his\ncapital. The first minister, Mahaushadha, perceived that there was no\nwithstanding him in fight, so he considered how he could excite\ndiscord. By means of sending divers presents to King \u015aibi\u2019s five\nhundred ministers he produced dissension. When this had been brought\nabout, Janaka sent envoys to the king of Panch\u0101la with a message to the\neffect that, although he was in a position to fight the king of\nPanch\u0101la, yet he wished to be reconciled with him, and not to fight\nwith him who was his father-in-law. The king of Panch\u0101la should know\nthat in King Janaka\u2019s hands lay life and death. But though he could\nfight with him, yet he would rather not do so. If the king of Panch\u0101la\nwas in doubt, let him consider that Janaka had sent such and such\npresents to such and such ministers.\n\nThe king of Panch\u0101la laid hands on those ministers with the presents,\nand that same evening he returned home. On his arrival there, he\nordered the five hundred ministers to be executed, and made their sons\nministers in their stead, and he became reconciled with King Janaka.\n\nWhen Mahaushadha learnt that the ministers had been put to death, he\nrejoiced at having brought this about. They being dead, he said to the\nking, \u201cNow will I go myself to see if I can obtain the princess or\nnot.\u201d\n\nWhen he had arrived in the land of Panch\u0101la, the king invited him to\nenter the city. But he replied that he would stay where he was in the\npark, or in case he entered the city, he would go to the house of a\ncertain minister. The king of Panch\u0101la was alarmed at these words,\nthinking that Mahaushadha might be wishing again to sow discord between\nhim and his ministers, so he sent to tell him that he might stay where\nhe was if he wished it.\n\nNow the ministers reflected that Mahaushadha had deprived their fathers\nof life, and they thought, remembering the old grudge, that if they\nbrought the matter energetically before the king, Mahaushadha would\nnever return home. So, after they had met together, they said to the\nking, \u201cIt is Mahaushadha in whom King Janaka has such a source of\nmental power. When he is at home by the king\u2019s side, no one can injure\nthe king, but while he is here, we might well go forth again to attack\nKing Janaka.\u201d\n\nThe king consented thereto, and they set out for King Janaka\u2019s capital\nwith a fully equipped army. King Janaka also made himself ready. Now\nMahaushadha learnt that the king of Panch\u0101la had invaded King Janaka\u2019s\ncountry by such and such a road. After remaining a little longer where\nhe was, he learnt that the treasures of the king of Panch\u0101la were kept\nin a certain place, and that the king\u2019s daughter, Aushadh\u012b by name,\nlived there also. So he went thither with a small troop of trusty\nadherents and surrounded the treasury. Entering therein, he emptied it\nof its contents and carried off the princess along with the gold and\nprecious things. Then he got his army ready, and entered King Janaka\u2019s\ncountry from a different side. Thereat King Janaka rejoiced, and so did\nthe ministers, the villagers, and the rest of the people, saying that\nhe had accomplished a great work, and they made him many demonstrations\nof honour.\n\nWhen the king of Panch\u0101la\u2019s ministers heard that Mahaushadha had\narrived with the maiden and the treasure, they abandoned the siege of\nthe capital and returned to their own country; and King Janaka, having\nobtained the maiden as his wife, lived with her in happiness and love.\n\nAfter a while, the king of Panch\u0101la sent a messenger to his daughter,\nand asked for information as to who it was by whose coming the matter\nhad been found out, and who it was who had brought about the\ndissensions. She sent word back that it was Mahaushadha\u2019s parrot named\nCharaka, which, being endowed with human speech, had spied the matter\nout. Then the king of Panch\u0101la desired that it should at any rate be\ndelivered up to him. So with great difficulty she contrived to catch it\nin a net, and she sent it to her father. The king flew into a passion,\nupbraided the bird in divers ways, and then ordered it to be killed.\nThe parrot Charaka fell at the king\u2019s feet, and besought him to allow\nit to die as its father and grandfather had died. The king gave his\nconsent, and asked in what manner its father and grandfather had been\nput to death. When its tail had been wrapped in cotton and drenched\nwith mustard-oil, and when all this had been set on fire, and the bird\nwas let go to fly up into the air, it set the whole of the royal palace\nin a blaze, [117] and then dived under water. When it had returned\nhome, and King Janaka and Mahaushadha asked it whence it came, it gave\nthem a full account of everything which had taken place, whereat they\nrejoiced. But the king of Panch\u0101la, being full of wrath, sent a letter\nto say that as the parrot had after such a fashion brought about\ninjury, it must be again sent to him without fail. His daughter laid\nhands on the bird and sent it. The king of Panch\u0101la in his rage plucked\nit quite bare, made a mere lump of flesh of it, and with the words, \u201cGo\nand get eaten,\u201d flung it out of the window. Thereupon a falcon snapped\nit up. But it besought the falcon, saying, \u201cIf you eat me, you will\nhave food for one day only; but if you will let me go, I will take care\nthat you shall receive every day much food and whatever else you need.\u201d\n\nThe falcon gave heed to its words, and after the parrot had confirmed\nthem by an oath, it was released. Charaka said, \u201cAt such and such a\nspot is the king\u2019s temple, convey me thither.\u201d The falcon did so. The\nparrot went inside and crept into a hole.\n\nNext day the Brahmans came to offer sacrifices to the deity. As they\nwere preparing to offer perfumes, incense, food, gifts, and oblations,\nCharaka cried out, \u201cO Brahmans, to the sinful king of Panch\u0101la shall ye\nconvey these words of mine: \u2018As you have committed such and such a sin,\nI have inflicted injury upon you. If you do not act in obedience to my\nwords, I will do the same again. You must bring day by day as an\noffering of food a whole measure full of red raw meat, sesamum, and\nrice porridge. After that I will consider what is to be done.\u2019\u201d\n\nThe Brahman went to the king and told him this. Thereupon the king\nordered food-offerings and oblations to be prepared, and came every day\nwith the ministers and the Purohita in order to beseech the deity to\nsay if he were forgiven or not, and to promise that he would act in\naccordance with the divine commands.\n\nWhen, after some time, the wings of the parrot Charaka had grown again,\nit became capable of flying, and felt a desire to take to flight. Then\nit said, \u201cYou, O king, together with the commander of the army, the\nqueen, the prince, and the ministers, must appear before me with heads\nshorn as smooth as pestles. If ye do so, then will I vouchsafe\nforgiveness.\u201d\n\nThe king took this to heart and behaved accordingly, and the whole\nparty, with heads shorn like pestles, proceeded to the abode of the\ndeity, fell at its feet and begged for pardon. Then the parrot flew\naloft, uttering this verse:\u2014\n\n\u201cThe doer of the deed is requited. See how the plucker in his turn is\nplucked! Now he who by himself was plucked has thoroughly well plucked\nthe enemy and all the rest.\u201d\n\nHaving thus spoken, Charaka flew away to Mahaushadha, who asked it\nwhence it came, as he had not seen it for so long a time. It gave a\nfull account of what kind of trick it had played. Mahaushadha was\ndelighted therewith, and he reported it to King Janaka, who likewise\nrejoiced greatly, and considered himself fortunate in having so\nintelligent a minister.\n\n\n\nAt another time the king, in order to see which of his ministers was\nthe cleverest, took it into his head to summon them, and to give to\neach of them a dog, with directions to train it to speak with a human\nvoice within a given time. The ministers took the dogs home with them,\nand managed to rear them properly, but not to teach them to speak.\n\nMahaushadha took his dog home, and gave it a place at a little distance\nfrom the table, fastening it to a peg. The dog was accustomed to see\nvarious kinds of meats, drinks, and soups prepared for Mahaushadha, but\ncould not get at them. By means of giving it little food and that bad,\nMahaushadha brought it about that the dog was neither dead nor alive,\nand was lean and gaunt with exhaustion.\n\nAfter a time the king ordered the dogs to be brought, whether\ninstructed or not instructed. The other ministers, who were not versed\nin the sciences, had not been able to teach their dogs to speak. Then\nthe king ordered Mahaushadha to bring the dog which had been handed\nover to him. When the gaunt, famished dog appeared before the king, he\nasked why it was so thin. Mahaushadha replied, \u201cO king, I have given it\nthe same kind of food that I ate myself.\u201d But the dog exclaimed, \u201cO\nking, that is not true. I am all but dead with hunger.\u201d Thereupon\nMahaushadha said, \u201cAfter this fashion have I taught the dog to speak.\u201d\nWhereat the king was highly pleased.\n\nAnother time, when the king wished to make a similar trial, he ordered\neach of the ministers to feed and water a sheep in such a manner that\nthe sheep should become strong without waxing fat. [118] Five hundred\nof the ministers were unaware how to set about this matter. They reared\ntheir sheep, but the sheep became fat. But Mahaushadha, while he placed\ndelicate food before his sheep, set up in front of it a wooden wolf\nwhich he had provided for the purpose. The sight of the wolf frightened\nthe sheep so much that it grew up strong without becoming fat. When the\nking saw that the sheep of the other ministers were flourishing and\nvery fat, but that Mahaushadha\u2019s sheep had become strong without\ngrowing fat, he highly commended his wisdom.\n\nOn another occasion the king was again desirous of finding out who was\npossessed of wisdom. The five hundred sons of the ministers were\nholding a feast in the park. As they sat there eating and drinking,\nthey took to describing marvellous things, each one being called upon\nto state whatever wondrous thing he had either himself experienced or\nhad heard described while tarrying at home. Then out of friendship they\ntold one another the marvels they had witnessed at home and elsewhere.\nAlong with the rest Mahaushadha\u2019s son was called upon by the young men\nto relate something. He said that there was a stone in his father\u2019s\nhouse which, although it formed the base of a column, would yet, if\nthrown into water, swim to and fro, and lend itself to rubbing and\nkneading, and so forth. The youths expressed their opinion that no such\nmarvel existed in any of their houses. As he would not give way, and\nthey doubted his word, he said that he would stake upon it five hundred\npieces of gold. He told this to his father, who said, \u201cSon, do not show\nthem the stone.\u201d So when the youths came, he did not show them the\nstone, and his five hundred gold pieces were forfeited.\n\nAfter a time Mahaushadha took some monkeys and gave them a musical\ntraining. Then he said to his son, \u201cGo to your comrades and tell them,\nin reference to your former undertaking about marvels seen at home,\nthat you are willing to stake twice as much money as before on the fact\nthat you can show in your house musical monkeys, capable of dancing and\nsinging and playing on the drum.\u201d In accordance with these instructions\nthe young man, after speaking of other things, passed on to that\nsubject, and said that he had seen such creatures. They declared that\nthey had never either seen or heard of monkeys which performed\nmusically. \u201cWhat will you give me if I show you some?\u201d he said. They\nreplied, \u201cYou have already lost five hundred pieces of gold, and now\nyou will lose a thousand if you cannot show us these monkeys, but have\nbeen talking nonsense as before. But if you do show them to us, then we\nwill pay you that sum.\u201d When they had settled this wager, the monkeys\nwere brought into the royal palace, where they played and sang and\ndanced before the king. So the young men were obliged to pay the\nthousand pieces of gold. The king was greatly astonished; he had never\nseen or heard of anything like it before. Thereupon the king, the\nministers, and the inhabitants of the city all paid great honour to\nMahaushadha, in that he was wise and clever above all other men.\n\n\n\nIt happened that there was born unto a very learned Brahman in the land\nof Videha a very beautiful daughter, whom he determined he would give\nin marriage to him only who equalled himself in acuteness and\nknowledge. She received the name of Udumbarik\u0101.\n\nUnto another Brahman there was born a bad-looking son, unlike his\nfather, and marked with eighteen signs of ugliness. On account of his\nugliness his parents, at the time of his birth, gave him the name of\nVir\u016bpa. As he was so hideous, and his parents were ashamed of his\nugliness, they thought it would be of no use to have so bad-looking a\ncreature educated. But when he had grown up, being desirous of\ninstruction, he determined to go to another country in order to study.\nThere he was accepted as a pupil by a Brahman, and he soon made himself\nmaster of all the knowledge his teacher possessed.\n\nIn consequence of this, Udumbarik\u0101\u2019s father determined, in spite of\nVir\u016bpa\u2019s ugliness, to give him his daughter to wife. However Vir\u016bpa did\nnot dare to draw nigh unto her, but resolved to go back to his own\nhome, in order to live with her there.\n\nWhen Udumbarik\u0101 set eyes upon this paragon of ugliness, she being\nherself beautiful, she felt ashamed of him. Vir\u016bpa set out with her for\nhis own country. On the way their stock of travelling provisions came\nto an end. Arriving at the edge of a piece of water, they threw\nthemselves down upon the ground, feeling very hungry. A\nfellow-traveller, having stirred up some meal and water with a bit of\nwood, began to partake of it, and the woman, tormented by hunger,\nbegged to have some too. Then Vir\u016bpa took a handful of meal and partook\nof it by himself.\n\n\u201cAs I also am sorely tormented by hunger,\u201d said Udumbarik\u0101, \u201cI would\nfain partake of that water.\u201d\n\n\u201cAs the early Rishis and law-teachers have forbidden women to partake\nof such water, I will not give you any,\u201d replied Vir\u016bpa.\n\nWhile they were suffering from hunger in a desert during a time of\ndrought, Vir\u016bpa found some dog\u2019s flesh, which he roasted and ate. When\nUdumbarik\u0101 wanted some too, he would not give her any, because the\nRishis had forbidden women to partake of such food. Thereupon she gave\nway to all kinds of wailing, lamenting that she, unhappy one that she\nwas, should be tormented by the pangs of hunger, and asking wherefore,\non account of what fault of hers, had her parents wedded her to such a\nman.\n\nThey proceeded farther, and saw a ripe Udumbara tree. Vir\u016bpa climbed it\nand feasted on its fruit. Udumbarik\u0101 said he ought not to eat it all\nhimself, but ought to give some to her also. He ate the ripe fruit and\nthrew down to her only what was unripe. She told him he ought not to\nfling her the unripe fruit only, but ought to give her the ripe fruit\nalso. He replied, \u201cIf you want ripe fruit, climb the tree yourself and\npluck and eat.\u201d\n\nTormented by hunger, she climbed up into the tree with difficulty, and\nthere ate some fruit. But Vir\u016bpa thought, \u201cWhat can such a wretched man\nas I am do with such a wife\u2014I, who can scarcely support myself? She\nwill not so much as look at me.\u201d\n\nComing down from the tree, he surrounded it with thorns and then went\nhis way.\n\nNow it happened that just at that time King Janaka went out hunting,\nand he heard in the forest the wailing of Udumbarik\u0101 deserted by her\nhusband. Following the sound, he caught sight of the bright-eyed one,\nwho seemed to him like a goddess of the forest. When she had come down\nfrom the tree he reposed by her side, and then set her in his chariot,\nconveyed her to the city, and gave himself up to pleasure with her.\n\nMeanwhile Vir\u016bpa, as he walked along by himself, repented of having\ndeserted his wife. So he returned to the Udumbara tree, but found that\nhis wife was not there, and learnt that King Janaka had taken her away\nwith him, and had made her one of his wives. Thereat he was sorely\ngrieved.\n\nHe went to the gate of the palace, but he was not admitted within. Then\nhe saw that there were men at work in the courtyard of the palace, and\nhe resolved to carry stone along with them. By this means he gained\naccess to the palace, where he saw his wife and the king in loving\nconverse. He hit upon a plan of speaking with his wife, and he and she\ndiscoursed in verse as follows:\u2014\n\n\nHe. \u201cGolden is the corner-stone. Dost thou rejoice in blaming?\nFair one, lovest thou me not? Take, O carpenter,\nthe stone!\u201d\n\nShe. \u201cAt that spot did I beseech thee. In my memory dwell the words,\n\u2018To women meat is forbidden.\u2019 Me didst thou forsake.\u201d\n\nHe. \u201cBeside the Udumbara tree, O fair one, hast thou asked me, born\nbeside the river Ganges. Take, O carpenter, the stone.\u201d\n\nShe. \u201cWhen I asked for meal and water, thus was I answered: \u2018It is not\nright that a woman should partake thereof.\u2019 Therefore have I hither\ncome.\u201d\n\nHe. \u201cMuch has the learned mouth spoken. Speak of the countless golden\nglitter. Fair one, lovest thou me not? Take, O master, the stone!\u201d\n\nShe. \u201cUnripe was what thou didst give me. The ripe didst thou eat\nthyself. Mindful of harsh speech do I now sit dallying here.\u201d\n\nHe. \u201cDown from the mountain will I dash, poison also will I drink, O\nBrahman woman. Wailing for thee am I here. Take, O carpenter, the\nstone!\u201d\n\nShe. \u201cDash thyself down from the mountain, drink thy poison, O Brahman!\nIn love\u2019s time thou didst not love. At home must dalliance take place.\u201d\n\n\nWhile they two thus held converse, the king became suspicious, and\nsaid, \u201cO queen, as I do not understand what ye are saying to each\nother, speak to me without fear, that I may hearken to your words.\u201d As\nthe king was completely under her influence, she gave him a full\naccount of everything. The king asked her if she wished to go away with\nher husband. She did not like to say openly that her husband was\nrepulsive to her, for she was afraid that he, as he was a Brahman,\nmight bring a curse upon her by means of evil spells. Then the king\nasked Mahaushadha what was to be done. Mahaushadha promised to arrange\nso that the king would not have to part with her.\n\n\u201cHow so?\u201d asked the king.\n\n\u201cAs this Brahman,\u201d replied Mahaushadha, \u201cis a man of very small means,\nbut these women are exceedingly grand, I will speak to him after such\nand such a fashion. If I suggest it to him, he will look for his wife\namong your women, without identifying her.\u201d\n\nThe Brahman was summoned, and was asked what he was looking for, and\nwhy he had entered the palace. He replied that he was looking for his\nwife, whom the king had brought there.\n\n\u201cShall you be able to identify your wife?\u201d asked Mahaushadha.\n\n\u201cYes,\u201d replied Vir\u016bpa.\n\n\u201cI will bring the five hundred women before you,\u201d said Mahaushadha. \u201cIf\nyou pick out from among them one who does not belong to you, your body\nshall be cut to pieces with weapons.\u201d\n\nThen the king ordered all his wives to appear arrayed in all their\nbravery, and to make the greatest possible display of ornaments. And\nthe king caused Udumbarik\u0101 to be placed at the head of all the women,\nlooking like the spouse of Indra, and surrounded as it were by\nApsarases, and situated on a highroad, where sacrifices were brought.\nMahaushadha called the Brahman to the front, and told him to take away\nhis wife if he recognised her. But when Vir\u016bpa saw Udumbarik\u0101 and the\nother women adorned with all their bravery, he stood still like a snake\ncharmed by a spell. Like one unable to gaze at the light of day looked\nthe Brahman at the women. Then he saw a female slave, a carrier of\nwater, like unto a Pi\u015b\u0101ch\u012b [or female demon] in appearance, standing at\nthe back behind one of the king\u2019s wives, and he seized her by the hand\nand said, \u201cThis is my wife.\u201d\n\n\u201cIf that be so, then take her away with you,\u201d said Mahaushadha.\n\nThe Brahman took her and said, \u201cThe excellent loves the excellent, and\nthe mediocre the mediocre; to the crooked one is my heart attached. O\nfair one, I am like unto a Pi\u015b\u0101cha, and you too are a Pi\u015b\u0101ch\u012b. Come\nunto me, O Pi\u015b\u0101ch\u012b. As I am like unto a Pi\u015b\u0101cha, we will take pleasure\ntogether.\u201d\n\nTherefore King Janaka forgave Mahaushadha all the faults which he had\never committed.\n\n\n\nOne day the king went into the park with his wives, and enjoyed himself\nthere together with them. One of them took off a string of pearls worth\na hundred thousand pieces of money and hung it on a spray of an a\u015boka\ntree. While sporting with the king she forgot about it and left it\nthere. At midnight, after she had gone back to the palace with the\nking, she remembered that she had left her necklace in the forest.\nMeanwhile it had been carried off to the top of a tree by a female\nmonkey.\n\nThe king ordered his men to hasten to the forest and bring back the\nnecklace. They went there, but they did not find it. Now a beggar had\ngone there in search of the remnants of the food of which other men had\nmade a meal. As he came forth from the forest after partaking of such\nfood, the king\u2019s men arrested him. As no one else was to be seen there,\nthey called on him to render up the necklace. Although he protested\nthat he had not taken it, had not even seen it, yet he was beaten with\nfists and stakes, and then thrown into prison.\n\nTormented by hunger, he reflected that, unless he contrived some\ncunning way of escape, he would die there of starvation. So he said to\nthe jailer that he had, it was true, taken the pearl necklace, but that\nhe had given it to such and such a young merchant. Him also the king\u2019s\nmen summoned, and the two men were set fast connected by wooden\nfetters.\n\nThe merchant used to receive from home dainty food. While he was\npartaking of it the beggar asked him for some. But the merchant reviled\nhim, saying, \u201cIt is all very well for you to accuse me of theft in\norder that I may nourish you with my food. I will give you none of it.\u201d\nAnd having thus spoken, he ate it all up.\n\nAfter this, when the merchant wished to change his place, and said,\n\u201cLet us stand up and move,\u201d the beggar replied, \u201cI will not listen to\nyour words; I shall not get up.\u201d Then said the merchant, \u201cHenceforward\nwill I behave so that you will be contented.\u201d Thus with friendly words\nand with an oath he won over the beggar, and was able to do as he\nwished.\n\nThe next day the merchant sent home orders to provide in future food\nenough for two persons. Thereat the beggar was highly pleased, and he\nreflected that in former times he used to wander about the whole city\nwithout being able to find the means of filling his belly, but now food\nand drink in plenty were at hand, and it would be well to call in a\ncourtesan. Accordingly, he accused one of a share in the theft, and the\nking\u2019s men set her also in the prison. When the beggar was sitting in\ncompany with these two prisoners and enjoying food and drink, he said,\n\u201cGood is it if we get free from here after the space of a dozen years.\u201d\n\nWhile they so enjoyed themselves a further desire arose within them.\nThey thought that in order to have still more pleasure they must call\nin a lute-player. So the beggar accused a lute-player also of having\ntaken the string of pearls. Then the king\u2019s men cast him also into the\nprison.\n\nAfter some time the others besought the beggar to find some means\nwhereby they might become free, saying that in that case he should want\nfor nothing. He promised to do so, and bethought himself that no one\ncould be of use except Mahaushadha. So he told the king\u2019s men that\nMahaushadha\u2019s son had likewise taken part in the affair, and they sent\nfor him also.\n\nWhen Mahaushadha heard that his son had been imprisoned, he felt that\nhe must certainly go to the palace, for if he did not do so his son\nwould fret himself. On arriving there, he asked the king what offence\nhis son had committed. The king replied that he had been imprisoned on\nthe testimony of the beggar with respect to the stolen pearl necklace.\nWhen Mahaushadha had become fully acquainted with the contrivance of\nthe captives, he said to the king, \u201cThe theft has not been committed by\nany of these people. Let them all go free on my word.\u201d So they were\nreleased.\n\nAfter this he went out to the park, and came to the spot, to the very\ntree, where they had been before. When he looked closely at the tree,\nhe perceived a female monkey sitting at the top of it. Then he felt\nsure that this animal had taken the string of pearls, and that it must\nbe enticed to come down by some artifice. So he asked the king to go\nthere with his wife, and when there, to hang a necklace round her neck.\nWhen that was done, the monkey, as it sat on the tree-top, hung the\npearl necklace round its neck. Then Mahaushadha told the king\u2019s wife to\ndance. When she did so, the monkey on the tree-top also began to dance;\nbut still the string of pearls did not fall from off its neck. In order\nto bring that about, Mahaushadha asked the king to make his wife, as\nshe danced, hang down her head. Then the monkey also began to dance\nabout with its head hanging down, whereupon the string of pearls fell\ndown from off its neck. Full of joy, the king embraced Mahaushadha and\nbestowed much property upon him.\n\n\n\nAfter a time the six ministers assembled together and held counsel as\nto what was to be done, seeing that whereas they had formerly been\nesteemed, honoured, and exalted by the king, they had now lost their\ncredit on account of a half-starved, gross-witted upstart. Then some of\nthem said, \u201cInasmuch as we have hitherto been at variance one with\nanother, therefore have we become destitute of power. Now let us go\ninto the park, and when we have gone there, let us take an oath and\nbind ourselves by a vow. By that means shall we once more recover our\npower.\u201d\n\nMahaushadha saw them going thither, and reflected that, as they had\ngone somewhere as if by common consent, they probably had in hand\nsomething never seen before. Having suspected this, he sent the parrot\nM\u0101\u1e6dhara [119] after them, in order that it might find out what they\nwere about, what they said and did.\n\nWhen they had reached the park and there met together, they began to\ncommunicate to each other their faults and secrets, saying, \u201cNow will\nwe lend each other support.\u201d\n\n\u201cI ate the king\u2019s peacock,\u201d said one.\n\n\u201cI sinned with the king\u2019s wife,\u201d said another.\n\n\u201cI will do likewise,\u201d said a third.\n\nAfter all six of them had revealed their secrets to each other, they\npartook of food out of the same vessel.\n\nBut the parrot M\u0101\u1e6dhara reported all it had heard to Mahaushadha, and he\nreported it to the king, who banished those ministers from the country.\n\n\n\n\n\n\n\n\nIX.\n\nMAH\u0100K\u0100\u015aYAPA AND BHADR\u0100. [120]\n\n\nWhile Bhagavant was dwelling in the region of Tushita, there lived in\nthe city of Nyagrodhika a highly respectable Brahman named Nyagrodha,\nwhose means were so great that he rivalled Vai\u015brava\u1e47a in wealth. He\npossessed sixteen slave villages, thirty agricultural villages, sixty\nvegetable-garden villages, nine hundred and ninety-nine pair of plough\noxen, six hundred millions of gold pieces, and eighty golden earrings\ncapable of vying with those of King Mah\u0101padma. He had married a wife of\nbirth like unto his own, but their union remained childless. In order\nto obtain offspring he appealed to all the gods, but without result.\n\nAs he sat one day sorrowing, his mother advised him to go to the park\nand have recourse to the deity of the thick-foliaged Nyagrodha tree\nfrom which the city took its name, a tree provided with wide-spreading\nbranches and a splendid crown.\n\n\u201cYour father also remained childless [she said], although he had\nappealed for offspring to many hundreds of thousands of gods. At length\nhe betook himself to that Nyagrodha tree, and after he had implored its\naid you were born, and for that reason was the name of Nyagrodha\nbestowed upon you.\u201d\n\nSo Nyagrodha also betook himself to that tree, and caused the ground\naround it to be sprinkled, cleansed, and adorned. He then filled the\nspace with perfumes, flowers, and incense, and set up flags and\nstandards. Then, after having entertained eight hundred Brahmans and\nbestowed upon them materials for robes, he prayed thus to the\ntree-haunting deity:\u2014\n\n\u201cBe pleased to bestow upon me a son. If a son is born unto me, I will\npay thee boundless honour after this fashion for the space of a year.\nBut if no son is born unto me, then will I cleave thee down to the\nlevel of beard-grass [121] and split thee into chips. These will I\nburn, when they have been dried by the wind and the sun, and their\nashes will I scatter to the storm-wind or cast into the rolling\nstream.\u201d\n\nThe deity, who was one of but small power, was well pleased with the\nprayer, and moreover was afraid of being possibly driven away from that\nhaunt. So, being in favour with the four Mah\u0101r\u0101jas, the deity went to\nthe Mah\u0101r\u0101ja R\u0101sh\u1e6drap\u0101la, and besought him to fulfil Nyagrodha\u2019s\nrequest. R\u0101sh\u1e6drap\u0101la considered that he could not do this, inasmuch as\nthe birth of sons and daughters takes place only in consequence of\nformer actions. So he betook himself, along with the deity of the tree,\nto Vir\u016b\u1e0dhaka, to Vir\u016bp\u0101ksha, and to Vai\u015brava\u1e47a. But they likewise\ndeclared their incompetency. Then the four Mah\u0101r\u0101jas betook themselves\nto \u015aakra, the prince of the gods, and said, \u201cO Kau\u015bika, a deity\nbelonging to our company is in danger of being driven from home. Be\npleased on that account to bestow a son on Nyagrodha, the respected\nBrahman of the city Nyagrodha.\u201d\n\n\u015aakra replied that it did not lie in his power to bestow a son or\ndaughter, seeing that sons and daughters are born as a result of their\nown [previous] merits. Just then the court of the gods was illuminated\nby a great radiance, at the sight of which \u015aakra begged the four\nMah\u0101r\u0101jas not to go away yet, for Mah\u0101brahma was doubtless about to\nappear. Then appeared Mah\u0101brahma in youthful perfection, and took his\nplace on \u015aakra\u2019s bosom. He it is who fulfils all things which shall be\naccomplished. Then \u015aakra, the prince of the gods, laid the palms of his\nhands together, and thus prayed to Mah\u0101brahma:\u2014\n\n\u201cO Mah\u0101brahma, art thou not Brahma, Mah\u0101brahma, the ruler, the worker,\nthe bestower, the spell-wielder, the lord, the most high, and, as\nfather of the worlds, the creator of all beings? Lo, a deity belonging\nto our court, a dweller upon the earth, is in danger of being driven\naway from a tree-habitation. Be pleased, therefore, to bestow a son\nupon the respected Brahman Nyagrodha of the city of Nyagrodhika.\u201d\n\nMah\u0101brahma reflected that he really could not confer on any one a son\nor a daughter, but that, if he stated that he could not do so, then all\nthe designations would be discredited which it was customary to apply\nto him, such as Brahma, Mah\u0101brahma, the ruler, the worker, the\nbestower, and the spell-wielder. In case he should say that he would\nbestow a son or daughter, inasmuch as he had no power to do so, it\nwould be requisite for him to take heed as to how he should accomplish\nthat bestowing. With that end he said privately to \u015aakra, the prince of\nthe gods, \u201cO Kau\u015bika, neither has the world made me, nor I the world.\u201d\n\n\u015aakra replied, \u201cO Mah\u0101brahma, since this is so, inspect thy region, and\nif a being is found there in the act of being subjected to the law of\ndeath, induce it to enter into the womb in the house of the respected\nBrahman.\u201d\n\nBrahma asked him why he did not inspect his own region. \u015aakra replied,\n\u201cIn the region of Brahma the gods are known to be powerful, but those\nof this region are considered powerless, and on account of their\nfeebleness they would not venture to make their entry.\u201d\n\nWhen Brahma had given his consent, and had returned into his own\nregion, he perceived that the life of a certain god was coming to an\nend, five prognostics thereof being visible. To him he spake thus:\u2014\n\n\u201cO friend, as it appears that thou art departing from thy pleasant\nabode, and art making a change, be so good as to enter into the womb in\nthe house of the respectable Brahman Nyagrodha in the city of\nNyagrodhika. I will see that nothing shall be wanting in the way of\nappointments.\u201d\n\nThe god replied in displeasure, \u201cO Mah\u0101brahma, release me from this\nobligation. Wherefore this stress? Brahmans are addicted to perverse\ndoctrines. He who wishes to come into existence in the house of a\nBrahman is like unto one who from love of golden fetters sets his own\nfeet in bondage. Now will the Bodisat, after having thrice accomplished\nthe purification of the K\u0101m\u0101va\u0107ara gods, descend from the region of the\nTushita gods, and at midnight, as a snow-white elephant like unto the\nAir\u0101va\u1e47a, with six tusks and seven splendid limbs, enter the womb of\nMah\u0101m\u0101y\u0101, the wife of King \u015auddh\u014ddhana, in that monarch\u2019s \u015a\u0101kya seat,\nnot far distant from the hermitage of the Rishi Kapila, on the shore of\nthe Ganges, in the neighbourhood of the Himalaya. There will he be\nborn, after the lapse of ten full months, and, having become possessed\nof the highest and most consummate wisdom, will set up the pillars of\ndoctrine, will strike the drum of doctrine, and will offer the\nsacrifice of doctrine. Therefore will I too, departing from here, make\nmy entry into some house of no account. Then going forth from it,\nrenouncing the world, I will enjoy in doctrine the drink of the gods.\nBut were I to be born in the house of a rich Brahman, and were to be\nhis only son, no one would permit me to enter into the clerical state.\nThis being so, I do not hold it needful for me to be born of a Brahman\nfamily.\u201d\n\n\u201cEven if this be so,\u201d replied Mah\u0101brahma, \u201cthou wilt make thy entry\nthere at my request. At the fitting time will I, in that case, instruct\nthy parents aright.\u201d\n\nThereupon the god\u2019s son gave his consent and entered the womb of\nNyagrodha\u2019s wife. After the lapse of eight or nine months a fine boy\nwas born and his birth-feast was solemnised. In the city of Nyagrodha\nall stones, gravel, and rubbish were swept aside, sandal-water was\nsprinkled, flowers of all sorts were strewn, incense was burnt in\ncensers filled with perfumes, standards, flags, silken ribbons and\nstreamers were hung out, markets for goods were provided, gifts were\nbestowed and benefits conferred at the four gates and the cross-ways\ninside the city, food being bestowed upon those who wanted food, drink\nupon those who desired drink, clothes upon those who needed clothes,\nand garlands, perfumes, and ointments upon those by whom garlands,\nperfumes, and ointments were required.\n\nAfter many gifts had been given and benefits conferred in this way\nduring the space of thrice seven, consequently of twenty-one days, the\nkinsmen assembled together, and bestowed upon the boy the name of\nNyagrodhaja, inasmuch as he had been obtained in consequence of the\nprayer addressed to the Nyagrodha tree; but the Brahmans named him\nK\u0101\u015byapa, as his father was of the K\u0101\u015byapa race.\n\nWhen he had grown up, and had partaken of instruction in all Brahman\nlearning, his father intrusted him with the instruction of five hundred\nBrahmans\u2019 sons. Afterwards his father reflected that it was the custom\nfor Brahmans to live for forty-eight years in chastity, and only in\nadvanced life to enjoy their wives. But he wished to choose a wife for\nhis son betimes, in order that the great and rich race might be\ntransmitted. So he said to his son, \u201cO son, as this is the law of the\nworld, a wife must be taken for the maintenance of the race.\u201d\n\n\u201cO father,\u201d replied the son, \u201cwhat shall I do with a wife? I will go\ninto the forest of penitence.\u201d\n\nHowever, as his father repeatedly maintained that the race must be\ntransmitted, K\u0101\u015byapa hit upon a means whereby he would seem not to be\nopposing the demands of his parents, and yet would avoid consorting\nwith his wife. He said to his father, \u201cO father, order gold from the\nriver Jambu [122] to be given to me.\u201d His father sent for the\ntreasurer, and ordered him to give his son Nyagrodhaja as much\nJambu-river gold as he required. The treasurer promised to act in\naccordance with this command. Thereupon Nyagrodhaja called in an\nexperienced smith, and ordered him to make out of this gold the\nlikeness of a woman. Then he gave this image to his father, and said,\n\u201cO father, if a maiden can be found resembling this image, she shall\nbecome my wife. No other can I take as my wife.\u201d\n\nAs his father sat sorrowfully reflecting that it would be hard to find\na maiden whose appearance was like that of even ordinary gold, the\nyoung Brahmans saw him, and asked what was the cause of his depression.\nHe explained to them that it arose in consequence of his son\u2019s desire,\none which his parents had never anticipated. They bade him be of good\ncheer. A man thus disposed must be treated by similarly framed wise\nmeasures. As he had caused an image of that kind to be prepared, his\nfather ought to have three others prepared in addition. With these four\nimages they ought to be sent out into the four quarters of the world.\nThere could be no doubt that they would discover the maiden.\n\nThe Brahman followed their advice, and caused three additional images\nto be prepared. The young Brahmans took the four images, and began\nwandering through villages, market-towns, cities, and other places, and\nin them as they went they played upon divers musical instruments. The\nBrahman Nyagrodha had given them directions not to choose a likeness to\nthe image out of an inferior caste and family. As they considered it\nwould be impossible for them to go from house to house, they determined\nto find out some other way of proceeding. In the villages,\nmarket-towns, cities, and other places at which they arrived, they\nalways set up the image in the central point, and paid it reverence,\noffering up incense, perfumes, flowers, and so forth, and letting music\nresound, and they gave notice that it was the Goddess of Virgins who\nhad arrived. To virgins who paid her honour would she grant five\nwishes: birth in an exalted race, marriage into an exalted race,\nresidence in a fully provided house, submission on the part of the\nhusband, and the possession of children. When these words of theirs had\nbecome known, crowds of maidens arrived, and with sacrifices and\ntestimonies of honour they addressed their prayers to the image.\n\nAfter some time, the young Brahmans who had gone towards the east, the\nnorth and the south, came back without having met with any success.\nWhen the Brahman Nyagrodha saw them return, he remained sitting where\nhe was absorbed in thought. But his son Nyagrodhaja was exceedingly\njoyful and said, \u201cIt is good that ye have found nothing.\u201d\n\nMeanwhile the young Brahmans who had travelled westwards went on\nwandering through villages, towns, lands, and capitals, till at length\nthey came to the city of Kapila, situated in the land of Kapila. In it\nlived a very rich Brahman named Kapila, to whom there had been born,\nafter he had married in his own degree, an extremely beautiful\ndaughter. To her, in accordance with the custom prevailing in\nMadhyade\u015ba, the name of Bhadr\u0101 was given on account of her beauty; and\nso, as her father\u2019s name was Kapila, she was called Kapilabhadr\u0101. She\nhad grown up by the time when those young Brahmans happened to arrive\nwith their image, and set it up with all marks of honour in the middle\nof the market-place, and the maidens of Kapila drew near to the Goddess\nof Virgins, and prayed to her and brought her offerings. Among others,\nthe wife of the Brahman Kapila heard of this, and told her daughter to\ngo and make an offering to the Goddess of Virgins. She replied, \u201cOf\nwhat use will it be if I make an offering to the Goddess of Virgins?\u201d\n\n\u201cIf you beseech her,\u201d said her mother, \u201cfive kinds of things may be\nvouchsafed: birth in an exalted race, marriage into an exalted race,\nresidence in a fully provided house, submission on the part of the\nhusband, and possession of children.\u201d\n\nTo these words spoken by her mother Kapilabhadr\u0101 replied, \u201cO mother, I\ncome of an exalted race and I am endowed with beauty. As I have no\nlonging after any kind of love, I do not see what I have to desire.\u201d\n\nHowever, as her mother repeatedly urged her to go, Kapilabhadr\u0101, in\norder to fulfil her mother\u2019s wishes, set out to visit the Goddess of\nVirgins, taking with her flowers, incense, powders, robes, and the\nlike. As she drew near to the image it became less and less brilliant,\nso that by the time when she came up to it, it seemed as if it were\nmade of iron. When the young Brahmans had considered the question as to\nwhat sort of change it was that had taken place, and by whose power it\nhad been brought about, they perceived that the brilliance [which had\ncaused the change] proceeded from that maiden. So they inquired of her\nwhose daughter she was. \u201cThe Brahman Kapila\u2019s daughter Bhadr\u0101,\u201d she\nreplied.\n\nHaving learnt this, they betook themselves to the Brahman Kapila\u2019s\nhouse, and remained standing at its door asking for the bestowal of a\ngift. The Brahman Kapila thought they were asking alms, so he gave\norders that the young Brahmans should be presented with meal of the\ncolour of m\u0101luta flowers, oil, grapes, pomegranates, and tamarinds. Now\nit is the custom in Madhyade\u015ba for gifts from a father\u2019s house to be\ndistributed by his daughters. This is done because people suppose that\nthey obtain what is costliest by means of the gift from the father\u2019s\nhouse. So Kapilabhadr\u0101 came with the gifts to the spot where the young\nBrahmans were begging, and offered them the gifts. But the young\nBrahmans refused to accept them. Hearing this, the Brahman Kapila asked\nthe young Brahmans what it was they desired. They replied, \u201cYou should\ngive us your daughter; we do not want the gift of meal.\u201d Then the\nBrahman Kapila angrily told those young Brahmans that he would not give\nthem his daughter. They explained that it was not for themselves that\nthey had requested the bestowal of his daughter. Thereupon the Brahman\nKapila declared that he could not understand the matter. Then the young\nBrahmans asked him if he had never heard of the extremely rich and\nrespected Brahman Nyagrodha, and his exceedingly handsome and\nintelligent son, versed in all sciences, and said that it was in that\nson\u2019s behalf that they had asked for the daughter\u2019s hand. Kapila\nreplied that he had in truth heard a full account of the virtues and\nattributes of the respected Brahman, but that he did not see how an\nalliance could be entered into at such a distance. The young Brahmans\nsaid in reply to this, \u201cHonoured sir, have you never heard what men are\nwont to say, \u2018Fire, wind, a horse, a poison that runs along the veins,\nand a Brahman of firm resolution, do not allow themselves to be\nstopped.\u2019 That Brahman is very rich, and you too are the same. You both\nhave men and beasts for coming and going. Moreover, enduring is the\nfriendship which is contracted afar off.\u201d\n\nWhen the Brahman youths had succeeded in rendering the Brahman Kapila\nwell disposed towards the Brahman Nyagrodha, he bestowed upon all of\nthem towels, bricks powder, sesamum-oil, combs, and other things used\nin bathing. The youths set out with these things for the bathing pools\noutside the city of Kapila.\n\nWhile they were bathing, the Brahman Kapila bethought himself of taking\ncounsel with his friends and relations. So he went back into his house\nand told these things to his wife and his kinsmen. They said, \u201cThis\nBrahman is highly distinguished, and therefore we should be ready to\ntake great pains in order to give him the daughter, even if he had no\ndesire to obtain her. All the more unreservedly, therefore, ought she\nto be given to him now that he himself asks for her. If he enters into\nan alliance with us and becomes her husband, the daughter also will be\nfortunate.\u201d\n\nThereupon the parents betrothed their daughter to the Brahman youth\nNyagrodhaja, having previously bathed and put on white garments, and\nthe prayers for good fortune and happy results having been uttered by\nthe Brahmans. The Brahman youths then informed the maiden\u2019s parents of\nthe month, day, hour, and constellation at which the youth would\nappear; and then, having completely attained their end, they joyfully\nset out for Nyagrodhika.\n\nWhen they arrived there, the Brahman youth Nyagrodhaja, who had\ndescried them from afar, perceiving that they were joyful, said to\nhimself that they had doubtless found just such a maiden as he had\nthought of. The young Brahmans betook themselves to the Brahman\nNyagrodha, paid him reverence, and sat down. He welcomed them and\nasked, \u201cHave ye, O Brahman youths, obtained that which we proposed and\nhoped?\u201d\n\n\u201cO Pandit,\u201d they joyfully replied, \u201cbe of good cheer; we have obtained\nwhat is far more excellent than what you imagined. You instructed us to\npay attention, not to the maiden\u2019s caste, family, and descent, but to\nher beauty. We have obtained one who is endowed with beauty, caste,\nfamily, descent, and property.\u201d\n\nThe Brahman youths then gave a full account of all the questions which\nhad arisen, and of how the name, day, hour, and constellation had been\nsettled, adding, \u201cAs we, O Pandit, have accomplished everything, and\nhave returned back, now know, O Pandit, that the time has arrived.\u201d\nWhen the Brahman Nyagrodha had heard this report, he rejoiced greatly,\nand bestowed upon the Brahman youths food, drink, clothes, and\nornaments of the very best kind.\n\nBut when the Brahman youth Nyagrodhaja heard of the beauty and great\nbrilliance of this maiden, he was greatly disturbed, and he reflected\nthat if her beauty was so great, great also no doubt would be her\npassions. So he resolved to go and inspect her beforehand. He said to\nhis parents, \u201cO my parents, I will bathe first at a bathing-place, and\nwill get married afterwards.\u201d His parents gave their consent. Thereupon\nNyagrodhaja, accompanied by one young Brahman, set out from the city of\nNyagrodhika for the city of Kapila.\n\nWhen he had arrived there, and had recovered from the exertions of the\njourney, he took the leaf of a tree, and began collecting alms\nthroughout the city. Going from house to house, he came to the door of\nthe Brahman Kapila\u2019s house. Thereupon Kapila\u2019s daughter Bhadr\u0101 came\nforth with a gift, and the Brahman youth Nyagrodhaja looked upon her,\nand guessed that it was she.\n\n\u201cWhose daughter are you?\u201d he said to the maiden.\n\n\u201cI am Kapila\u2019s daughter,\u201d she replied.\n\n\u201cAre you betrothed to any one?\u201d\n\n\u201cI have heard,\u201d she replied, \u201cthat my parents have given me in marriage\nto the son, Nyagrodhaja by name, of the respected Brahman Nyagrodha,\nwho dwells in the city of Nyagrodhika.\u201d\n\n\u201cO Bhadr\u0101,\u201d said Nyagrodhaja, \u201cwhat need have you of such a husband?\nKnow that she whose husband he will be will be just as if she had no\nhusband.\u201d\n\n\u201cHow so?\u201d\n\n\u201cWhat can be done,\u201d he replied, \u201cwith such a man as he, seeing that he\nhas no craving for any kind of love?\u201d\n\n\u201cOh, sir, that is excellent,\u201d she said. Then, after thinking awhile,\n\u201cYou have given me back my life, you have entertained me with Am\u1e5bita,\u201d\nshe said aloud, \u201cI too, O Brahman youth, have no craving for any kind\nof love.\u201d Moreover she said, \u201cYour appearance has become such a delight\nto me as is produced by neither delicious sandal nor rohi\u1e47\u012b ointment,\nbeing great as is the distance between the rich man and the pauper. But\nas I am powerless, and my parents have betrothed me, I know not what\ncan be done.\u201d\n\nThen said the Brahman youth Nyagrodhaja to Kapila\u2019s daughter Bhadr\u0101, \u201cO\nBhadr\u0101, be of good cheer! I myself am the Brahman youth Nyagrodhaja.\u201d\n\nWhen Kapila\u2019s daughter Bhadr\u0101 heard this, she was greatly comforted,\nand she said to Nyagrodhaja, \u201cO Brahman youth, enter in and confirm the\nvows. The virtuous keep their vows.\u201d\n\nAfter Nyagrodhaja and Kapila\u2019s daughter Bhadr\u0101 had held counsel\ntogether thereon, he went back to Nyagrodhika.\n\nAfter this, when the Brahman Nyagrodha had set his house in order,\naccording to the laws of householders, Nyagrodhaja married, and he and\nhis wife were housed by his parents in one and the same habitation, and\nin it two beds were provided for them. Then said Nyagrodhaja to\nKapila\u2019s daughter Bhadr\u0101, \u201cO Bhadr\u0101, remember the previously taken\nvow.\u201d And just the same did Bhadr\u0101 also say to Nyagrodhaja. After they\nhad thus admonished one another, they lived together like a mother and\na son.\n\nThe Brahman Nyagrodha and his wife asked the women-servants on what\nterms were their son and his wife. They replied, \u201cOn those of a mother\nwith her son, a son with his mother.\u201d When the Brahman and his wife\nheard this, he said, \u201cThat is our fault, not the fault of those two.\nWhy did we provide them with two beds?\u201d Then he gave orders that only\none bed and one stool should be provided. Nyagrodhaja saw that his\nparents had taken this step, which was antagonistic to the vow that had\nbeen taken, and Kapila\u2019s daughter Bhadr\u0101 perceived the intention of the\nparents. Then she said to Nyagrodhaja, \u201cO lord, on our account have\nthese steps been taken; but be mindful of the previously taken vow.\u201d He\nreplied, \u201cBe of good cheer, and have no fear.\u201d Then during the first\npart of the night, Kapila\u2019s daughter Bhadr\u0101 slept in the bed, and\nNyagrodhaja sat on the stool. During the second night watch,\nNyagrodhaja slept while Bhadr\u0101 occupied the seat. In the last watch\nBhadr\u0101 again slept, but Nyagrodhaja remained awake sitting on the\nstool.\n\nThe old people next took away the stool too. Then Kapila\u2019s daughter\nBhadr\u0101 again admonished Nyagrodhaja as before. He replied, \u201cBe without\nfear or care, and remain mindful of the vow.\u201d Thereupon Bhadr\u0101 slept\nduring the first night-watch, but Nyagrodhaja walked up and down.\nDuring the middle watch Nyagrodhaja slept, but Bhadr\u0101 walked up and\ndown; and in the last watch Bhadr\u0101 again slept, but Nyagrodhaja walked\nup and down.\n\nThus for the space of twelve years they occupied the same single-bedded\nroom without an amorous thought ever arising in their minds. Then the\nking of the gods, \u015aakra, thought, \u201cAs it is a very wonderful thing to\nsee such a freedom from passion, I will put these two to the test.\u201d\nWith this purpose he assumed the form of a snake, which glided into\ntheir bedroom and coiled itself up under the bed. When Nyagrodhaja\ncaught sight of the black snake with terrible poison fangs under the\nbed, he feared that it might do some harm. Now in her sleep Bhadr\u0101 had\nlet one of her hands hang down. Nyagrodhaja considered what could be\ndone, and lifted up her hand with the jewelled handle of the\nfly-flapper. Awakened and alarmed by the touch of the handle, Bhadr\u0101\ncried out in displeasure, \u201cMy lord, what means this touch? Surely you\nhave not touched me with amorous intent!\u201d\n\n\u201cOh no, Bhadr\u0101!\u201d he replied, \u201cbut because I feared that this poisonous\nsnake might bite you did I lift up your hand.\u201d\n\n\u201cWith what did you do so?\u201d she asked.\n\n\u201cWith the jewelled fly-flapper\u2019s handle,\u201d he replied.\n\n\u201cMy lord,\u201d she said, \u201cbetter would it have been that the snake should\nhave bitten me than that you should have touched me with the jewelled\nfly-flapper\u2019s handle.\u201d\n\n\u201cWhy so?\u201d he asked.\n\n\u201cAs a fair tree clasped by the m\u0101luta creeper perishes,\u201d she replied,\n\u201cso do men go to ruin from a woman\u2019s touch. Therefore is it better that\none should be swiftly bitten by the snake of death than that the hand\nof a man should touch an honourable woman. In consequence of the\ncontact of the king\u2019s daughter\u2019s body was the great ascetic\n\u1e5aishya\u015bringa long ago deprived of the power he had gained by penance.\nOn the path of the storm-wind did he approach the king\u2019s palace. He\nwent back to the forest on foot.\u201d\n\nAfter the young couple had gone on living for some time in this\nfashion, the two old people died. Then the Brahman youth Nyagrodhaja\nthought, \u201cSo long as my parents were alive we had no cares, but now\nthat they are dead we must manage the affairs of the household\nourselves.\u201d So he told Bhadr\u0101 that she must take heed to the indoor\naffairs, but that he would go and look after the fields.\n\nNow when he regarded the work done afield, he saw how the nine hundred\nand ninety-nine pair of plough-oxen were tormented by small insects,\nhow the oxen had their nostrils bored through, their shoulders worn,\ntheir loins torn by the iron, and how the labourers, long-haired and\nlong-bearded, attired in garments of hemp, had wales on their hands and\nfeet, and, with bodies covered with dust, were like unto burnt-out\ntree-stumps, and how, looking like Pi\u015b\u0101chas, they abused and struck one\nanother for the sake of a plough or a ploughshare, on account of the\nuse of the oxen or the goad. So he went up to them and asked them to\nwhom they belonged. They replied that they were the labourers of the\nBrahman youth Nyagrodhaja. He asked by whom they had been taken into\nservice. They replied that they had been engaged, not by him, but by\nhis father, for the cultivation of his estate. Then said Nyagrodhaja to\nthese labourers, \u201cO sirs, if ye were engaged by Nyagrodhaja\u2019s father\nfor the cultivation of his estate, wherefore do ye labour with blows\nand abuse? If ye commit such misdeeds with your bodies and your speech,\nare ye not afraid of suffering in a round of long pains through the\nmaturing of such conduct?\u201d\n\nThen Nyagrodhaja resolved that he, sinning neither with the body nor in\nspeech or thought, would acquire merit. So when he had returned home,\nhe said to Bhadr\u0101, \u201cO Bhadr\u0101, manage the household with care.\u201d\n\n\u201cO lord, what are you going to do?\u201d she replied.\n\n\u201cI am going into the forest of penance,\u201d he said. Then he added the\nfollowing verse:\u2014\n\n\u201cA small measure of cooked rice, a lonely couch, ensures bliss. A\ncotton double garment is to be worn. All else is tinged with gloom.\u201d\n\nFor some time Bhadr\u0101 took charge of the household. Seeing the\nslave-women with wales on their hands and feet, clad in hempen\ngarments, with dishevelled hair, striking each other with pestles on\naccount of mortars, pestles, cooking-pits, and the like, she asked them\nto whom they belonged. They replied, \u201cTo Kapila\u2019s daughter, Bhadr\u0101.\u201d\nBeing asked if Bhadr\u0101 had chosen them herself, they replied that it was\nnot she but her mother-in-law who had taken them for the work of her\nhousehold. Then she also was moved; and, as at that time the Buddha was\nnot yet born, she bestowed gifts upon the T\u012brthakas, Mini\u0101m\u0303sakas,\nParivrajakas, Nirgranthas, \u0100j\u012bvakas, Ash-bearers, and so forth, and\nupon the poor and needy, and the askers for alms; so that the poor were\nnot poor, and the slave-women, the day-labourers, and the servants had\nno more to cook.\n\nAfter dividing all his property among ministers, friends, relations,\nand connections, Nyagrodhaja entered his house and inspected the\nclothes-room, with the intention of choosing a humble garment. He took\nout from thence a large cotton robe worth a hundred thousand pieces of\nmoney, and he gave a similar robe to Bhadr\u0101, but the house he made over\nto his kinsmen.\n\nThen said Nyagrodhaja to Bhadr\u0101, \u201cO Bhadr\u0101, whither will you go?\u201d\n\n\u201cI will go together with you into the forest of penance,\u201d she replied.\n\n\u201cIt is not allowable for me to live in the penance forest with a wife,\u201d\nhe said.\n\n\u201cIn that case,\u201d replied Bhadr\u0101, \u201clet me be the first to go forth from\nthe house.\u201d\n\n\u201cWhy so?\u201d he asked.\n\n\u201cIf you are the first to go forth from here,\u201d said Bhadr\u0101, \u201cmany men\nwill long after the wife, as after rice-soup that is ready for the\ntable. It is not becoming that, if you go away, other men should long\nafter me.\u201d\n\nThen the Brahman Nyagrodhaja thought, \u201cThis damsel is very discreet and\nof well-ordered intelligence.\u201d And he said to Bhadr\u0101, \u201cBhadr\u0101, come\nhere; we will go forth from the house together.\u201d\n\nThereupon they two went away from the house together. After they had\njourneyed for a short time together, the husband said to the wife, \u201cO\nBhadr\u0101, go and live in whatever way pleases you.\u201d\n\nAt that time there lived in R\u0101ajag\u1e5biha the Nirgrantha P\u016bra\u1e47a, who\nasserted that he knew all that is unknown, and who was surrounded by\nmany Nirgranthas [123] and Nirgrantha students. To him Bhadr\u0101 betook\nherself and said, \u201cReverend sir, I wish to be received by you into the\nclerical order.\u201d He received her, and she entered among the\nNirgranthas. When the Nirgranthas saw Bhadr\u0101\u2019s exquisite beauty, they\nsaid to each other, \u201cAll we who have entered the clerical order have\ndone so by reason of the five powers of divine love. Now Kapila\u2019s\ndaughter Bhadr\u0101 looks like unto a divine being, but we know not whether\nshe has acquired the powers of divine love or not. So we desire to\nenjoy the company of Kapila\u2019s daughter Bhadr\u0101.\u201d Betaking themselves to\nthe Nirgrantha P\u016bra\u1e47a, they explained the whole matter to him, and\nasked for Kapila\u2019s daughter Bhadr\u0101. As a favour to his pupils he\ngranted her to them. Thereupon the five hundred Nirgranthas, in\nconsequence of former actions, enjoyed her company every day.\nDisquieted, she consulted P\u016bra\u1e47a. He said, \u201cWhom the lot betokens, with\nhim have to do.\u201d\n\n\n\nAt that time Bhagavant, after enjoying himself in love as the Bodisat\nfor twenty-nine years, and then gazing upon age, disease, and death,\nhad risen up at the midnight hour, and betaken himself on the good\nsteed Ka\u1e47thaka to the forest, and, after enduring for six years a\npenance of no avail, bathing in the river Naira\u1e45jan\u0101, partaking of the\nmilk-food sixteen times purified by Nand\u0101 and Nandabal\u0101, had been\npraised in verse by the N\u0101gar\u0101ja K\u0101la, had received the Svastika grass\nfrom the grass-seller, had betaken himself to the Bodhi tree without\nallowing himself to be disturbed, and had without fear strewed the\nlitter, taking his seat with crossed legs as the sleeping N\u0101gar\u0101ja\ncoils himself together, and there had remained in this position till\npurification was attained, and had uttered words stirring his soul.\nAfter he had there overcome M\u0101ra and a host of thirty-six tens of\nmillions of demons, he attained to the most complete insight, and\nbecame the perfect Buddha. Admonished by Brahma, he betook himself to\nV\u0101r\u0101\u1e47as\u012b, and after he had set in movement the wheel of faith, he\nconfirmed \u0100jn\u0101na Kau\u1e47\u1e0dinya and eighty thousand gods in the truth, also\nhe converted the troop of the Five, and the followers of the Five, and\nfifty village youths. Having reached the cotton-tree forest, he\nconverted the sixty Bhadravargiyas; having reached Sen\u0101n\u012b, he confirmed\nin the truth the two maidens Nand\u0101 and Nandabal\u0101; having reached\nUruvilv\u0101, he converted Uruvilv\u0101-K\u0101\u015byapa and five hundred others by\nmeans of the eighteen magic transfigurations; having reached G\u0101y\u0101, he\nconverted Nad\u012bk\u0101\u015byapa and a thousand wearers of matted hair by means of\nthree metamorphoses; having reached the Yash\u1e6di forest, he converted\nKing Bimbis\u0101ra with his son and his court, eighty thousand gods, and\nmany hundreds of thousands of Brahmans and householders of Magadha.\nFrom Ve\u1e47uvana Bhagavant betook himself at that time to\nBahuputrachaitya. There K\u0101\u015byapa saw Bhagavant under a tree, and was\nreceived by him. K\u0101\u015byapa gave him the costly cotton robe, and received\nthe Buddha\u2019s robe in return.\n\nAt the time of the festival of the meeting of the N\u0101gar\u0101jas Girika and\nSundara, many Nirgranthas came to R\u0101jag\u1e5biha. When K\u0101\u015byapa perceived\nKapila\u2019s daughter Bhadr\u0101, as he remarked that her appearance was\naltered, he asked her whether she had preserved her chastity. After she\nhad informed him of what had taken place, he invited her to turn her\nmind towards the teaching of Bhagavant. As she hesitated, he assured\nher that this teaching contained in it nothing sinful, for its\nfollowers experience no desire for the love of gods, not to speak of\nthat of men. He sent her to Mah\u0101praj\u0101pat\u012b, who received her.\n\nWhen she next met him as she was collecting alms, she complained that,\nlike a fat sheep, she attracted universal attention on account of her\nbeauty. Thereupon he told her that she need not go out collecting alms\nin future; he would give her every day half of what he himself\ncollected. Thereat the Six scoffed. At length Bhadr\u0101 became an\nArhantin, and Mah\u0101k\u0101\u015byapa gave her back her liberty to collect alms for\nherself.\n\n\n\nNow, when Aj\u0101ta\u015batru had killed his father, and nothing sufficed to\nrouse him from his sorrow, an evil minister, who remarked the beauty of\nBhadr\u0101, conceived the idea that she might be able to gladden his heart.\nSo he caused her to be seized while she was out in quest of alms, and\nhad her washed in one of the royal bath-houses, and provided with royal\nperfumes, flower chaplets, raiment, and brilliant ornaments. Then he\nconducted her to the king, who fell passionately in love with her as\nsoon as he saw her, and enjoyed himself with her.\n\nAs Bhadr\u0101 was not present at the fifteenth Upavasatha, [124]\nMah\u0101praj\u0101pat\u012b ordered Utpalavar\u1e47\u0101 to see after her. Utpalavar\u1e47\u0101\nintroduced herself into the palace through a window by means of magic,\nand instructed Bhadr\u0101 in magic. Then Bhadr\u0101 betook herself, adorned\nwith all her ornaments, to the summer residence of the Bhikshu\u1e47\u012bs,\nwhere the Twelve mocked at this magnificent array. Mah\u0101praj\u0101pat\u012b\nordered her to give the ornaments back to the king and to put on again\nthe brown clerical robe. When she reappeared at the palace, and the\nking, aroused from sleep, wished to embrace her, she raised herself\nheavenward by magic means. When he saw her thus soaring, fear came upon\nhim. He uttered cries of anguish, and asked her whether she was a\ngoddess, a N\u0101g\u012b, a Yakshi\u1e47\u012b, or a R\u0101kshas\u012b. At his request she swept\ndown again. He fell at her feet, and she granted him the forgiveness\nfor which he prayed.\n\n\n\n\n\n\n\n\nX.\n\nUTPALAVAR\u1e46\u0100. [125]\n\n\nThere lived in Taksha\u015bil\u0101 a very rich householder, to whom his wife\nbore a daughter of great beauty. As the child\u2019s eyes were like blue\nlotus blossoms, and as she exhaled a lotus-like fragrance, while the\ncolour of her body resembled that of the lotus stamen, her relations\ngave her the name of Utpalavar\u1e47\u0101. [126] As her father had no son, he\ndetermined that, when his daughter was grown up, he would give her in\nmarriage only to one who, on becoming his son-in-law, would take up his\nabode with him.\n\nThere was also in Taksha\u015bil\u0101 another householder, who died leaving a\nson behind him. This son, while wandering about after the death of his\nparents, entered the house of Utpalavar\u1e47\u0101\u2019s father, who proposed to him\nthat he should take up his residence with him as his son-in-law,\nwhereto he consented.\n\nAfter the death of Utpalavar\u1e47\u0101\u2019s father, her mother, who had food and\nclothing in plenty, experienced amorous desires. But she had scruples\nabout inviting a stranger into the house, so she determined to allure\nher own son-in-law. Understanding the hints she gave him, he complied\nwith her desires.\n\nBeing just on the point of being confined, Utpalavar\u1e47\u0101 told her maid to\ncall her mother. But when the maid came to the mother\u2019s chamber, she\nfound her and her son-in-law alone together, so she determined to wait\nawhile. When the mother came forth from the chamber, the maid told her\nthat Utpalavar\u1e47\u0101 had ordered her to be called. When the maid got back,\nshe found that her mistress had given birth to a daughter, and she was\nasked what had detained her. The maid replied, \u201cMay your mother and\nyour husband remain well!\u201d Being asked what she meant by that, the maid\nrelated what had taken place. Utpalavar\u1e47\u0101 imagined that the maid\ncalumniated her husband and her mother; but the maid said that, as she\nwas not believed, she would make the matter manifest to her; so when\nthe mother and her son-in-law were alone together, the maid called in\nUtpalavar\u1e47\u0101. When Utpalavar\u1e47\u0101 saw those two together she thought, \u201cHas\nthis wretched woman seen no other man in Taksha\u015bil\u0101, that she keeps\ncompany with her son-in-law? And has this wretched man seen no other\nwoman in Taksha\u015bil\u0101, that he keeps company with his mother-in-law?\u201d\nFull of wrath, she cried aloud to her husband, \u201cWretched man,\nhenceforth do what you please with her!\u201d With these words she flung her\nnew-born daughter to her husband. The babe glanced off from the\nfather\u2019s body and fell on the threshold, whereby its head was wounded.\nBut Utpalavar\u1e47\u0101 veiled herself and left the house.\n\nSeeing a caravan starting for Mathur\u0101, she joined it. The\ncaravan-leader, becoming ardently enamoured of her on account of her\nbeauty, asked her to whom she belonged. She replied that she belonged\nto him who gave her food and clothing. So he took her to wife, and when\nthey at length came to Mathur\u0101, he left her there.\n\nWhen he had sold his goods, and had returned to Taksha\u015bil\u0101 with the\nmoney, the other merchants exchanged hospitable invitations and\nentertained one another. As the caravan-leader offered no such\nentertainment, the merchants asked him why he did not do so. He\nreplied, \u201cYe who have your housewives with you are indeed able to\nentertain, but as I have no one who could undertake the trouble for me,\nI do not know how I can entertain.\u201d The merchants were of opinion that,\nunder these circumstances, he ought to look out for a damsel. He\nreplied, \u201cIf I can find a damsel like my wife, I will marry her.\u201d They\nbegged him to describe his wife\u2019s appearance. He did so, and they\nperceived that he had a jewel of a wife, but they said that they would\nbestir themselves to discover one like her. Perceiving that\nUtpalavar\u1e47\u0101\u2019s own daughter answered to that description, they asked for\nthe maiden\u2019s hand on behalf of the caravan-leader. Her relatives said,\n\u201cHonoured sirs, we are ready to give her; but in case he discovered\nanything to find fault with in her after you have received her from us,\nhe might send her back and go away.\u201d The merchants gave an assurance\nthat this would not be the case, and then the girl was made over to\nthem, and the caravan-leader married her.\n\nHaving disposed of his goods, he set off with the proceeds for Mathur\u0101.\nComing to a certain rock not far from the city, he left his goods\nthere, together with the girl, saying that he was obliged to go for a\nshort time to Mathur\u0101.\n\nThere Utpalavar\u1e47\u0101 greeted him and asked after his welfare. He began to\ncomplain that he had been robbed. She was delighted that he himself had\narrived in safety, and said that the god of wealth would assist him\nlater on. After some time he said, \u201cO fair one, I must go to look for\nthe goods of which I have been robbed.\u201d She gave her consent. Scarcely\nhad he gone when one of the friends of his youth arrived and asked\nUtpalavar\u1e47\u0101 where he had gone. She told him that he had gone to look\nfor the goods which had been stolen from him. Thereupon he informed her\nthat her husband had never completed a journey with such freedom from\nloss as on this occasion, and that he had deceived her. Moreover, he\nrelated to her how her husband had brought with him from Taksha\u015bil\u0101 a\nGandh\u0101ra [127] woman whose feet she was not worthy to wash. When the\nfriend had affirmed the truth of his assertions she remained sitting in\nsilence.\n\nWhen the caravan-leader came back she passed over the slight and asked\nhim if he had recovered his goods. He replied that he had. Then she\nsaid, \u201cO master, you have deceived me. Your goods have not been stolen.\nI have heard that you have brought with you a Gandh\u0101ra woman from\nTaksha\u015bil\u0101. Bring her here. For soon come to an end the means of him\nwho resides in two places.\u201d\n\n\u201cO fair one,\u201d he replied, \u201cthat is true, indeed; but have not you heard\nthat in the house of a man who has two wives the soup is often cold,\nand therefore cannot be relished, and that in that house are found\nstrife, discord, and bickering?\u201d\n\n\u201cO master,\u201d she said, \u201cpay no heed to that. It shall not be so. Only\nbring her here. If she is like a younger sister, I will look on her as\na sister. If she is like a daughter, as a daughter will I regard her.\u201d\n\nThe caravan-leader complied with her request and fetched the girl, and\non her appearance Utpalavar\u1e47\u0101 conceived affection for her. One day,\nwhen she was dressing the girl\u2019s hair, she perceived a scar on her\nhead, and asked her what had caused it.\n\n\u201cI know nothing about it,\u201d replied the girl, \u201cexcept that my\ngrandmother has told me that my mother once tossed me to my father in a\nfit of passion, and I fell upon the threshold, and that was how the\nscar was produced.\u201d\n\n\u201cWhat is your grandmother\u2019s name?\u201d\n\n\u201cSo and so.\u201d\n\n\u201cAnd your mother\u2019s?\u201d\n\n\u201cUtpalavar\u1e47\u0101.\u201d\n\nThen Utpalavar\u1e47\u0101 thought, \u201cAs there I was mother and joint-wife, and\nhere my daughter is joint-wife, I must anyhow depart.\u201d So she veiled\nher head and went away from the house.\n\nSeeing that a caravan was starting for Vai\u015b\u0101l\u012b she attached herself to\nit, entered into intimate relations with the merchants, and arrived at\nVai\u015b\u0101l\u012b together with them. When the courtesans residing in Vai\u015b\u0101l\u012b\nasked why the merchants from Mathur\u0101 had nothing to do with them, one\nof their number said, \u201cIs it not because they have brought with them a\nGandh\u0101ra woman of such beauty that we are not worthy to wash her feet?\u201d\nThen they all assembled and betook themselves to Utpalavar\u1e47\u0101 and\ninvited her, as her vocation was the same as theirs, to enter among\nthem. Utpalavar\u1e47\u0101 laid aside her head-dress and straightway went unto\nthem.\n\nAs they sat one day at the drinking-board they discoursed about the\nvarious merchants whom they had relieved of divers sums. Now there\nlived in Vai\u015b\u0101l\u012b a young grocer named Anishtapr\u0101pta, whom none of them\nhad as yet been able to allure. They said, \u201cWhoever amongst us succeeds\nin alluring the young grocer, her will we style a capable woman.\u201d\nUtpalavar\u1e47\u0101 asked whether in case she succeeded in alluring him, they\nwould recognise her as their mistress. They replied that they would; in\nreturn for which she promised that if she failed she would pay sixty\nK\u0101rsh\u0101pa\u1e47as.\n\nHaving hired an apartment near the grocer\u2019s dwelling, she gave her maid\ninstructions to buy perfumes from him every day. In case he asked her\nfor whom she bought them, she was to reply that a young man of good\nfamily had come to Utpalavar\u1e47\u0101\u2019s house, and that it was for him that\nthey were intended. The maid acted in accordance with these\ninstructions. After a time, Utpalavar\u1e47\u0101 told her maid to procure from\nthe same young man, bitter, acid, and tart drugs. If he asked for whom\nthey were intended, she was to say that the young man of good family\nwas ill, and that she had bought the drugs for him. If he asked whose\nmoney it was that was paid, she was to say that Utpalavar\u1e47\u0101 paid it.\nThe maid did as she ordered. When the grocer saw that Utpalavar\u1e47\u0101 was\nproviding for the invalid out of her own means, he conceived a liking\nfor her, and told her maid to let her know that he wished to pay her a\nvisit. She executed the commission, but Utpalavar\u1e47\u0101 told her to say to\nhim that the young man of good family was not yet cured.\n\nAs the grocer repeatedly inquired on what day he might come,\nUtpalavar\u1e47\u0101 perceived that he had conceived a strong passion for her,\nand she resolved to carry out an elaborate piece of deceit. She made a\nman\u2019s figure of grass, and had it taken to the cemetery and there\nburnt. Then she went, wailing and with dishevelled locks, close by the\nshop of that grocer, where he was able to see her. According to the\nwords of Bhagavant, women enchain men in eight ways; by dancing,\nsinging, playing, laughing, weeping, and by their appearance, their\ntouch, and their questions. Excited by strong passion, the grocer said\nto the maid, \u201cO maiden, now will I go.\u201d The maid asked her mistress,\nwho replied, \u201cGo, maiden, and say to him, \u2018The young man of good family\ndied to-day, and the mourning is not yet over. How then can you pay me\na visit?\u2019\u201d\n\nWhen the maid had executed her commission, the young man\u2019s longing to\nsee Utpalavar\u1e47\u0101 increased. Then she sent to tell him he was not to\nvisit her in her house. But she made an appointment with him at a spot\nin the park. The grocer went to the park, taking with him quantities of\nfood, drink, raiment, and garlands. After he had eaten and drunk for a\nwhile with Utpalavar\u1e47\u0101, and was no longer master of his senses, being\novercome by the power of wine, she determined that she would let him be\nseen by the public. So she set a wreath on his head, threw her arms\nround his neck, and convoyed him home. When the courtesans saw this,\nthey were astonished and said, \u201cThis Gandh\u0101ra woman has splendidly\nbeguiled the young grocer,\u201d and they named her their mistress.\n\nAfter having for some time led a life of pleasure in the company of the\nother courtesans, she became in the family way. Now there were two\ngate-keepers at Vai\u015b\u0101l\u012b, one for the east gate, the other for the west\ngate. As they were on very friendly terms with each other, and they\nwished this state of things to be continued as much as possible, even\nafter their death, they agreed that their children should be united in\nmarriage. When at the end of nine months Utpalavar\u1e47\u0101 had given birth to\na son, she reflected that women who had young children were avoided by\nmen. So she said to her maid, \u201cGo, maiden, take this child and a lamp,\nand deposit them both at a certain spot by the roadside, and then wait\ntill some one takes up the child.\u201d The maid took the child, and laid it\ndown at a spot near the abode of the eastern warder. Then she placed\nthe lamp beside the child, and remained on the watch. When the eastern\nwarder saw the lamp, he suspected what had taken place, and betook\nhimself to the spot. Seeing the child, he took it up in his arms, and\ncarried it to his wife, saying, \u201cGood wife, there is a son for you.\u201d\nThereat she was greatly pleased. When the morning came, and found\nsounds of rejoicing still continuing, the neighbours asked one another\nwhy there was such rejoicing in the eastern warder\u2019s house. Some said\nthat a child had been born therein, others asked where the child could\nhave come from, seeing that his wife had certainly not been in the\nfamily way. When the western warder heard of it, he reflected that, if\na daughter should be born to him, the eastern warder\u2019s son would become\nhis daughter\u2019s husband; so he sent a present of raiment and ornaments.\nAs for the boy, he throve apace, and when he was grown up he entered an\nassociation.\n\nSome time after the birth of her son, Utpalavar\u1e47\u0101 again became in the\nfamily way, and at the end of nine months bore a daughter, with whom\nshe dealt just as she had done with the boy. Her maid abandoned the\nchild by the roadside near the western warder\u2019s house, and he took it\nto his wife, who received it joyfully. And the eastern warder, seeing\nin the girl the future wife of his son, sent her raiment and ornaments.\nThe girl throve apace, and when she grew up also entered an\nassociation.\n\nIt happened one day that five hundred associates were going to visit a\npark, and as they took counsel together the idea occurred to them of\ntaking a courtesan along with them, and they resolved to invite the\nGandh\u0101ra woman, stipulating that if any of their number would have\nnothing to do with her, he should pay the associates sixty k\u0101rsh\u0101pa\u1e47as.\nWhen they had agreed with Utpalavar\u1e47\u0101 for five hundred k\u0101rsh\u0101pa\u1e47as, and\nhad taken her to the park, only the eastern warder\u2019s son had no\ninclination towards her. Then Utpalavar\u1e47\u0101 said to him, \u201cSir, take your\npleasure, else must you pay the sixty k\u0101rsh\u0101pa\u1e47as.\u201d The fear of this\npenalty induced him to surrender himself to enjoyment. Afterwards an\naffection for Utpalavar\u1e47\u0101 arose within him, and he made her his\nconcubine. Thereat the Li\u0107\u0107havis were greatly angered, and they wanted\nto put him to death for having made a courtesan his concubine. Every\none possesses in the world friends, foes, and persons indifferent to\nhim. He betook himself to the eastern warder, and told him what had\noccurred. The eastern warder was terrified. He went to the Li\u0107\u0107havis,\nfell at their feet, and implored their favour for his son. As the\neastern warder had for a long time been of service to them, they\nconsented to give the courtesan to his son, in case he loved her.\nThereupon the eastern warder\u2019s son, their permission being assured to\nhim, was no longer alarmed, and made Utpalavar\u1e47\u0101 his wife.\n\nHis father afterwards said to the western warder, \u201cO friend, give your\ndaughter to my son as his wife.\u201d The other replied, \u201cWhat does your son\nwant with another wife, seeing that he is already married.\u201d The eastern\nwarder answered, \u201cInasmuch as we have already agreed thereto, give your\ndaughter to him. As I have sufficient means, I will set the house of my\nson\u2019s wife on an excellent footing.\u201d So the western warder, in\naccordance with the agreement, gave his daughter to the eastern\nwarder\u2019s son as his wife. About that time \u0100yushmant Maudgaly\u0101yana [128]\ncame to the eastern warder\u2019s house. And when he saw the warder\u2019s\ndaughter-in-law, he cried, \u201cO daughter, your fellow-wife is your\nmother. Your husband is your brother. But be not over troubled, and\nentertain no thoughts about hell.\u201d\n\nWhen Utpalavar\u1e47\u0101 had lived some time with her husband, there was born\nunto her a son. The daughter [of the western warder] used to set the\nbabe in sport, before the door of the house. There came along the road\na Brahman who, after looking at her, asked her in verse, how the boy\nwas related to her. She answered him, also in verse\u2014\n\n\u201cO Brahman, he is my brother, the son of my brother, my son [i.e.,\nstep-son], and my brother-in-law. His father is my father [i.e.,\nstep-father], my brother, and now my husband.\u201d\n\nOverhearing this, Utpalavar\u1e47\u0101 asked the maidservant what those two were\nsaying. The maid replied, \u201cWhat those two are saying is the truth and\nno lie.\u201d\n\n\u201cWhat then, is the truth?\u201d asked Utpalavar\u1e47\u0101.\n\n\u201cYour son,\u201d replied the maid, \u201cwhom I exposed at the east gate is now\nyour husband. Your daughter, whom I exposed at the west gate, is now\nyour fellow-wife.\u201d\n\nThereupon Utpalavar\u1e47\u0101 reflected that formerly she had been mother and\nfellow-wife, and her daughter had been her fellow-wife, and that her\nson was now her husband, wherefore, she must at any rate depart. So she\nveiled her head, and left the house.\n\nAs a caravan was just setting out for R\u0101jag\u1e5biha, she attached herself\nto it, and travelled along with it to R\u0101jag\u1e5biha, where she lived as\nbefore as a courtesan. An association of five hundred youths, who were\ngoing to a park one day, invited the Gandh\u0101ra woman to go there with\nthem, on the payment of five hundred k\u0101rsh\u0101pa\u1e47as. There they ate and\ndrank and enjoyed themselves with her.\n\nNow \u0100yushmant Maudgaly\u0101yana knew that the time for Utpalavar\u1e47\u0101 to be\nconverted was at hand, and he wandered up and down at a little distance\nfrom those young men. Then said the young men, \u201cThis worthy\nMaudgaly\u0101yana is freed from the bonds of sin, but we are sunk in the\nslough of passion.\u201d\n\n\u201cIn Vai\u015b\u0101l\u012b,\u201d said Utpalavar\u1e47\u0101, \u201cI beguiled the young grocer\nAnish\u1e6dapr\u0101pta.\u201d\n\n\u201cWill you beguile this man also?\u201d asked the youths.\n\nShe asked how much they would pay her in case she beguiled him. They\npromised her five hundred k\u0101rsh\u0101pa\u1e47as. And in return she bound herself\nto become the concubine of one of the members of the association if she\nfailed. All this was agreed to. Then Utpalavar\u1e47\u0101 betook herself to the\nspot where Mah\u0101maudgaly\u0101yana was, and employed all kinds of feminine\ntricks and artifices. But Mah\u0101maudgaly\u0101yana\u2019s senses remained\nunbeguiled. Then she reflected that a woman\u2019s touch is of the nature of\npoison, so she determined to embrace him, and thereby to bring him into\nher power. But when she tried to do so, Mah\u0101maudgaly\u0101yana soared aloft\nwith outstretched wings like a flamingo-king. And by the words which he\nspoke was Utpalavar\u1e47\u0101 so affected that she besought him to instruct her\nin the doctrine. He did so, and she recognised the four truths.\n\n\n\n\n\n\n\n\nXI.\n\nK\u1e5aI\u015a\u0100 GAUTAM\u012a. [129]\n\n\nA rich householder of V\u0101r\u0101\u1e47as\u012b named Gautama, who travelled with goods\nto Taksha\u015bil\u0101, contracted a friendship there with another householder,\nand the two men made an agreement that their children should marry each\nother. To Gautama was born a daughter, who received the name of K\u1e5bi\u015b\u0101\nGautam\u012b. After she had been taught to read, she had to apply herself to\nlearning such work as women do. Now her father had been in the habit of\nassociating with courtesans, so he entrusted his daughter\u2019s instruction\nto a woman of that class. The daughter began to study with her. After\nshe had done so for some time she said, \u201cAs I have acquired what was to\nbe learnt, I will go away.\u201d But the woman objected that she must first\ncomplete her studies properly; it was too soon for her to go away yet.\nThe girl replied that she had already studied enough, and that she\nwould go away. Then the woman took a paint-box and said that she would\ngive herself a broken head if the girl was determined to go away. The\ngirl begged her not to do that, and promised to remain. Then said the\nwoman, \u201cK\u1e5bi\u015b\u0101, you believed that you had learnt everything, and yet you\ndid not know this. Who would give herself a broken head for the sake of\na stranger child? You know nothing then.\u201d\n\nAfter the girl had tarried with her somewhat longer, she wanted to go\naway again. The woman declared that if that happened she would jump\ninto the well. The girl besought her not to do that, and promised to\nstay. The woman said, \u201cK\u1e5bi\u015b\u0101, you believed that you had learnt\neverything, and you did not even know so much as this, that no one\njumps into a well for the sake of a strange child. As you did not know\nthat, you must stop here.\u201d\n\nAfter the girl had stayed there some time longer, she again wanted to\ngo away. The woman said that she need not wait long. She was going to\nbring in some milk, she said. The girl could drink it and then go away.\nThe woman brought the milk, and in the girl\u2019s presence mixed oil and\nhoney with it. Then she drank some of it, and having done so, rendered\nit loathsome, and told the girl to drink it. The girl refused to do so,\nwhereupon the woman took to crying. When the neighbours heard this,\nthey came together and asked her why she was crying. When the woman had\nexplained the matter, the neighbours asked the girl why she would not\ndrink the milk which had been prepared for her. The girl replied that\nshe could not swallow what was loathsome. Thereupon the woman smote her\nbreast repeatedly and said, \u201cWherefore should I give her what is\nloathsome to drink?\u201d The neighbours seriously set to work to make the\ngirl drink. But when she was going to drink, the woman seized her by\nthe hand, slapped her face with the palm of her hand, and said, \u201cO\nK\u1e5bi\u015b\u0101, you believed that you had learnt all that was to be learnt. If\nthat had been the case, you would certainly never have let that be\ngiven you to drink which you knew was loathsome. Consequently you know\nnothing.\u201d Having thus spoken, she drove the girl away.\n\nAfter some time a merchant and five hundred traders came to Madhyade\u015ba\nwith merchandise. In the presence of these traders the merchant\nconstantly spoke against women. Those traders had previously consorted\nwith the courtesans of that place. But the courtesans now found that\nthey and their leader only scoffed at women, and visited no courtesan\u2019s\nhouse. So they held counsel together, saying that whereas the traders\nwho formerly came from Taksha\u015bil\u0101 used to have converse with them, they\nwere now entirely devoid of all passion. And so no man consorted with\nthe women. Some of the courtesans said that they had heard that the\nmerchant, who knew how to repress passion, blamed women severely, and\nthat the traders, who were devoted to him, had therefore discontinued\nall converse with them. One of their number, an old woman, asked, \u201cIf\nI, by means of my daughter, effect a change in him, will ye make me\nyour superior? And, in case she did not succeed, she promised to pay a\npenalty of five hundred k\u0101rsh\u0101pa\u1e47as.\u201d\n\nThereupon the old woman hired a house in the neighbourhood of the\ntraders, and provided it with a great quantity of domestic implements.\nThe merchant\u2019s servants used to go there and borrow some of those\nimplements. She said to them: \u201cWho are ye, young men?\u201d\n\nThey replied: \u201cWe serve the merchant from Taksha\u015bil\u0101.\u201d\n\nShe said: \u201cO youths, my son also is a merchant, and he has travelled\ninto another land with merchandise. As I suppose that his servants,\nlike yourselves, are borrowing implements from other people, ye are at\nliberty to use all the utensils which are in this house, just as if\nthey were your own.\u201d\n\nSo the servants made daily use of those utensils, and when the merchant\nhad asked them whence they obtained them, and they had repeated to him\nthe old woman\u2019s words, a friendly feeling was excited within him, and\nhe said: \u201cAs she has shown you kindness, she shall be my mother.\u201d They\ntold the old woman that their master prized her kindness highly, and\nregarded her as his mother. Thereupon she said that it would be\ndesirable for her to become acquainted with him, and she asked them to\ninvite the merchant to her house. There she received him with friendly\nwords, saying that she found that he was like her son in appearance,\nand that he also bore the same name as her son, so that there was no\ndifference between the two. Afterwards she told the wife of the master\nof the house to send for her daughter, whom she ordered to manifest her\nrespect for her [adopted] brother. When the maiden appeared, and the\nmerchant perceived her beauty, he desired to obtain her as his wife.\nThe old woman said that there was only this drawback; that, as he was\nnot regularly known to her, he might, if he married her daughter, leave\nher in the lurch. And so, for her security, she demanded that he should\nbring all his goods into her house. Agreeing to this, he brought his\ngoods into her house. But the old woman immediately took them out of it\nby another door. When this was done, she promised to give him her\ndaughter.\n\nOn the appointed day, and at the appointed hour, she invited the\ncourtesans, adorned with all kinds of ornaments, to the wedding feast,\nduring which they wandered to and fro. The merchant said: \u201cMother dear,\nare there only women here, and not a single man?\u201d She yawned. One of\nthe others secretly whispered into his ear: \u201cO merchant, do you not\nperceive what is going on here? All these women are courtesans. How\nshould there be any man present?\u201d Then he perceived that he had really\ntaken a courtesan to wife, and consequently that he had been duped.\nMoreover the girl demanded payment from him for her society. But he\nreplied that the whole of his property had been taken away, and that he\nhad no money besides.\n\nWhen he had gone fast asleep, the old woman wrapped him up in a mat and\ndeposited him in the middle of the market-place. When the daylight\narrived, and many of the people who dwelt in the city began to come and\ngo, he awoke, and, seeing how he had been treated, he gave way to\ndespair. With eyes filled with tears, he wandered through the squares,\nthe streets, and the roads of V\u0101r\u0101\u1e47as\u012b, and, plagued by hunger, in\norder to obtain food, he went to the spot where the day-labourers\nbetook themselves. At that time the householder Gautama was building\nhimself a house. As he was looking for day-labourers, the young\nmerchant was brought up to him by one of the others. But the youth\nseemed to him too young and too little accustomed to work of that kind,\nso he ordered another man to be sought for. But the youth looked\nGautama in the face with tearful eyes. Then Gautama asked him who he\nwas, and whence he came. Full of grief at his pitiful condition, with\ntearful eyes and choking voice, he slowly said: \u201cO father, as the\nresult of former deeds did I prosperously arrive here from the\nnorthwards lying city of Taksha\u015bil\u0101. But now I know not whither I shall\ngo, nor do I know how I shall get back there.\u201d When the householder\nGautama perceived how cast down he was, and understood what he said, he\nfelt kindly disposed towards him, and asked him if he knew many persons\nin Taksha\u015bil\u0101. Receiving an affirmative reply, he asked him if he knew\nsuch and such a householder. \u201cO father, I know him, for he is my own\nfather,\u201d answered the merchant. The householder Gautama was greatly\npleased, and told the youth that he must not mourn or weep, adding, \u201cAs\nyou shall be my son-in-law, this house shall belong to you.\u201d Then the\nyouth took courage, and gave up being mournful. Gautama conferred upon\nhim food, drink, clothes, and ornaments, a dwelling-house and a\nstorehouse, and friendly words. And he said to his wife, \u201cO good one,\nyour son-in-law has come. As the wedding is about to take place, have\nall things in readiness.\u201d Thereupon he was going to fix the day and\nhour for the wedding, but the youth bade him wait a little longer, as\nhe wished to get possession of his property first. Gautama wanted to\nprevent him from doing that, saying there was property enough in the\nhouse. But he replied: \u201cWhat shall I do with the property?\u201d As he\nwished to revenge himself upon the courtesan, he said: \u201cO father, as\nthis is so, I will not marry after the fashion of a man of low family.\u201d\nThereupon he left V\u0101r\u0101\u1e47as\u012b.\n\nAs he wandered this way and that, he came to the bank of a river, and\nsaw a corpse floating in the water. A raven, which was on the bank, and\nwhich wanted to feed on the corpse, could not reach it with its beak.\nThereupon it rubbed its beak on a piece of wood, and the beak\nlengthened. Then the raven fed upon the corpse. Afterwards the raven\nrubbed its beak upon another piece of wood, and then the beak returned\nto its former length. The merchant took pieces of those two kinds of\nwood, and returned home.\n\nHe then took five hundred k\u0101rsh\u0101pa\u1e47as and went to the house of that\ncourtesan, and said to her: \u201cO fair one, as I had no money, you turned\nme out of the house. Now, as I have money, come let us be friends.\u201d\nShe, who cared for money, made friends with him. Meanwhile, however,\nthe merchant rubbed the wood on her nose, which became very long. She\ncalled in all the doctors, and showed them her nose, but none of them\ncould cure her. Given up by all the doctors, she betook herself to the\nmerchant, and begged him to forgive her, and to cure her nose. He\nreplied that he would do so as soon as she had restored him his\nproperty. She promised to do so in the course of the day. He rubbed her\nnose with the second piece of wood, the nose became as it had been\nbefore. Then she gave him back all the goods which he had brought with\nhim. After that the merchant, with very great joy, took K\u1e5bi\u015b\u0101 Gautam\u012b\nto wife.\n\nThe householder Gautama possessed some arable land in a hill district,\nand he bade his son-in-law go thither with his wife. When the time came\nfor the wife to expect her confinement, her husband allowed her, at her\nrequest, to go to her parents\u2019 house, in order that she might there be\ncared for by her mother. After her confinement and the naming of her\nboy, she returned with him to her husband.\n\nWhen the time of her second confinement drew near, she again expressed\na desire to go to her parents\u2019 house. Her husband set off with her and\nthe boy in a waggon, but when they had gone half-way she gave birth to\na boy. When her husband saw that this was about to take place, he got\nout of the waggon, sat down under a tree, and fell asleep. While he was\ncompletely overcome by slumber, a snake bit him, and he died. When his\nwife in her turn alighted from the waggon, and went up to the tree, in\norder to bring her husband the joyful tidings that a son was born unto\nhim, he, as he had given up the ghost, made no reply. She seized him by\nthe hand, and found that he was dead. Then she began to weep. Meantime\na thief carried off the oxen.\n\nAfter weeping for a long time and becoming very mournful, she looked\naround on every side, pressed the newborn babe to her bosom, took the\nelder child by the hand, and set out on her way. As a heavy rain had\nunexpectedly fallen, and all lakes, ponds, and springs were full of\nwater, and the road was flooded by the river, she reflected that if she\nwere to cross the water with both the children at once, she and they\nmight meet with a disaster, and therefore the children had better be\ntaken over separately. So she seated the elder boy on the bank of the\nriver, and took the younger one in her arms, walked across to the other\nside, and laid him down upon the bank. Then she went back for the elder\nboy. But while she was in the middle of the river, the younger boy was\ncarried off by a jackal. Standing in the middle of the river, the\nmother waved her hands, trying to scare away the jackal. The elder boy\nthought that his mother was calling him, and sprang into the water. The\nbank was very steep, so he fell down and was killed. The mother\nhastened after the jackal, which let the child drop, and ran off. When\nshe looked at it, she found that it was dead. So after she had wept\nover it, she threw it into the water. When she saw that her elder son\nwas being carried along by the stream, she became still more\ndistressed. She hastened after him, and found that he also was dead.\nBereft of both husband and children, she gave way to despair, and sat\ndown alone on the bank, with only the lower part of her body covered.\nThere she listened to the howling of the wind, the roaring of the\nforest and of the waves, as well as the singing of various kinds of\nbirds. Then wandering to and fro, with sobs and tears of woe, she\nlamented the loss of her husband and the two children.\n\nAs every action by gradual steps approaches maturity, so it came to\npass that at that time her parents, along with their numerous\ndomestics, were destroyed by a hurricane, only one man escaping with\nhis life. When she, weeping and wailing, suddenly came upon that man,\nand saw him all aghast, she asked what was the matter. He smote his\nbreast before her, and, sobbing and weeping, told her what had\nhappened. When she had heard that, she again began to weep and wail,\nand asked what sin she had committed in her earlier existence, that she\nshould have lost all at once her husband and her children, as well as\nall her relatives. And she came to the conclusion that she ought not to\nlive any longer at home, seeing that her misery would only become\ngreater there. So she wandered about till she came to a hill village,\nwhere she took up her abode with an old woman who span cotton. And\nafter recovering from her fatigue she took to spinning along with her.\n\nThere was in that village a young weaver who lived by his craft, and\nwho was in the habit, from time to time, of buying cotton yarn from\nthat old woman. One day, when she had served him with fine yarn, he\nasked her whence that came, seeing that she formerly span him only\ncoarse yarn. She told him about the woman who was living in her house;\nthereupon he expressed a wish to take that woman as his wife, and to\nprovide her with food and clothing and other necessaries of life. The\nold woman, after having received from him the money for the yarn and\nfood, bade him wait for an answer; then, perfumed, and adorned with\nflowers, she went to K\u1e5bi\u015b\u0101 Gautam\u012b and told her the whole story,\npraising the qualities of the weaver, saying that he asked her to be\nhis wife, and advising her to accept his proposal. Although at first\nshe opposed the idea, yet at last she gave in, and the marriage took\nplace. Now the weaver was a rough, passionate man, who used constantly\nto beat her with his fist and with a stick; so she told the old woman\nthat she had married her to a R\u0101kshasa, and that she did not know what\nshe should do, for he beat her every day with his hand and with a\nstick. The old woman comforted her, and said that he would beat her\nonly so long as no son was born to him, but that later on she and her\nson would hold their own. When she was in the family way the weaver\nbegan to treat her kindly, but she treated him with contempt: with\nthat, however, he put up.\n\nOne day the weaver, whom his friends had liberally treated with\nintoxicating beverages, came home dazed with drink. He found the door\nclosed: his wife was just on the point of being confined, and when he\ncalled out to her to open the door, her pains prevented her from being\nable to do so, so he went away in great wrath. When her child was born\nshe opened the door, and as soon as her husband came in she joyfully\ntold him of the birth of their son. But he, whose rage was not yet\nappeased, being overcome by evil, declared that she, who had already\ndespised him before the son\u2019s birth, would put him to death, in\ncollusion with her son, after the son had grown up. Then he ordered her\nto light a fire, and set a cauldron over it, and to pour oil into the\ncauldron and make it boil, and then to fling the new-born babe into the\noil and boil it. When she remonstrated with him; begging that he would\nnot kill his own child, he beat her with a stick. Overcome by this\ncruelty, she threw the child into the boiling oil. When it was cooked\nhe ordered her to take it out and eat its flesh. When she refused, he\nbeat her most severely all over her body, whereupon she ate the child\u2019s\nflesh. When her husband\u2019s rage was appeased, and he was full of remorse\nand overcome by sleep, K\u1e5bi\u015b\u0101 Gautam\u012b took as much food as she could\ncarry, and went away.\n\nShe attached herself to some travellers from the north who had disposed\nof their goods in V\u0101r\u0101\u1e47as\u012b. Remarking her beauty, their caravan-leader\nconceived a passion for her, and asked her who she was and whither she\nwas going. She replied, \u201cMy husband has been bitten by a snake; of my\ntwo sons, one has been carried off by a jackal, and the other has\nperished in the waters; and my father and my mother have been killed by\na storm. I, who am now without any protector, am wandering at will, and\nI am going to journey along with this company of travellers.\u201d The\ncaravan-leader made her his wife. Soon afterwards the travellers were\nsuddenly attacked by robbers, in fighting with whom the caravan-leader\nwas killed, and K\u1e5bi\u015b\u0101 Gautam\u012b became the wife of the robber chief. But\nin his turn the robber found his death at the hands of the king of that\ncountry, and K\u1e5bi\u015b\u0101 Gautam\u012b was transferred to the king\u2019s zenana. The\nking died, and she was buried alive in his tomb, after having had great\nhonour shown her by the women, the princes, the ministers, and a vast\nconcourse of people. Some men from the north country, who were wont to\nrob graves, broke into this one also. The dust they raised entered into\nK\u1e5bi\u015b\u0101 Gautam\u012b\u2019s nostrils, and made her sneeze. The grave-robbers were\nterrified, thinking that she was a Vet\u0101la, and they fled; but K\u1e5bi\u015b\u0101\nGautam\u012b escaped from the grave through the opening which they had made.\nConscious of all her troubles, and affected by the absence of\nprovisions, just as a violent storm arose, she went out of her mind.\nCovered with merely her underclothing, her hands and feet foul and\nrough, with long locks and pallid complexion, she wandered about until\nshe reached \u015ar\u0101vast\u012b.\n\nThere, at the sight of Bhagavant, she recovered her intellect.\nBhagavant ordered \u0100nanda to give her an over robe, and he taught her\nthe doctrine, and admitted her into the ecclesiastical body, and he\nappointed her the chief of the Bhikshu\u1e47\u012bs who had embraced discipline.\n\n\n\n\n\n\n\n\nXII.\n\nSU\u015aRO\u1e46\u012a. [130]\n\n\nA merchant who had married in V\u0101r\u0101\u1e47as\u012b determined to go to sea again\nwith merchandise. His wife refused to stay behind. While they were on\nthe voyage their ship was upset by a sea-monster. The husband perished,\nbut the wife escaped on a plank, and was driven by the wind to\nKa\u015berudv\u012bpa, where dwelt the bird-king Supar\u1e47a, who made her his wife.\nShe bare him first a very beautiful boy, and then a young bird Supar\u1e47a,\nwho, after his father\u2019s death, was installed king of the birds. His\nmother insisted on his installing his elder brother as king in\nV\u0101r\u0101\u1e47as\u012b, so he carried off King Brahmadatta in his claws, and flung\nhim into the sea; then he set on the throne in his place his own\nbrother, arrayed in all splendour, and he warned the ministers that he\nwould treat exactly like Brahmadatta any one of them who did the least\nthing wrong. The name of Brahmadatta was given likewise to the new\nking, who begged his brother to assist him from time to time.\n\nAfter some time it happened that the king\u2019s elephant, which was\nparturient, was unable to bring forth its young. The ministers advised\nthat it should be led into the zenana, in order that it might be\nrelieved of its pains by the asseverations of the king\u2019s wives. But\nalthough the elephant was introduced there, and the wives pronounced\ntheir asseverations, the pains did not come to an end, and the elephant\nuttered the most fearful cries. They were heard by a woman who was\nlooking after some oxen near the palace, and who declared that by means\nof her asseveration the pains would be brought to an end. When the\nministers had told this to the king, and he had ordered her to be\nbrought into the zenana, she said, \u201cIf it is true that one husband is\nsufficient for me, and I have not two husbands, then as the result of\nthis truth let the elephant be eased of its pains.\u201d Immediately after\nthis utterance the elephant brought forth. When the king was informed\nof this, he declared that all his wives were of vicious habits, and\nordered the herdswoman to be summoned. When she had replied in the\naffirmative to his question as to whether the elephant had been\nrelieved of its pains in consequence of her asseveration, the king came\nto the conclusion that she must have a daughter like unto herself. This\ndaughter, named Su\u015bro\u1e47\u012b, he took as his wife; but fearing that, if he\nleft her in the company of the other women of his court, she would\nundoubtedly contract bad habits, he begged the bird-king Supar\u1e47a to\nconvey her every day to Ka\u015berudv\u012bpa, but to bring her back to him every\nnight. Supar\u1e47a agreed to this, and sent him every day wreaths of the\nodorous flower Timira, which grew at Ka\u015berudv\u012bpa.\n\n\n\nA Brahman youth who had gone into the forest for fuel was seen there by\na Kinnar\u012b, who hid him away in a rocky grot, where she used to enjoy\nhis company. Whenever he left the cave, in order to fetch flowers and\nfruits, she closed its entrance with a great block of stone, which the\nBrahman youth was unable to remove. She bore him a son, who was called\n\u0100\u015buga (Swiftfoot), because he ran everywhere so swiftly.\n\nAs the father was always praising the merits of V\u0101r\u0101\u1e47as\u012b in his son\u2019s\npresence, the boy, when he learnt that it was his father\u2019s birthplace,\nasked him why he did not make his way thither. The father pointed out\nthat there was a difficulty, the entrance of the cave being closed by\nthe block of stone. Thereupon the son began to lift masses of stone, a\nlarger one every day, until he had rendered himself capable of moving\nthe block of stone. In order that his mother, who was in the habit of\nfetching fruits and flowers from the immediate neighbourhood, should be\nprevented from coming home too soon, he one day spat out all the fruits\nas soon as he had put them into his mouth, and declared that she must\nlook for better fruits further away from the cave, for that those which\nhad been plucked in its neighbourhood were uneatable. Next day the\nmother betook herself to a great distance, and \u0100\u015buga called upon his\nfather to escape, for he had sent his mother far away. Then he pushed\nthe rock on one side, and they two reached V\u0101r\u0101\u1e47as\u012b.\n\nWhen the mother returned and found the cave empty she sat down and\nwept. Her friends consoled her, saying that, as her son was a man, he\nwould not be in distress among men. The mother declared that, to\nprevent his being in distress while parted from her, she would give him\nsomething by means of which he could prolong his life. So she besought\nher friends, so soon as they should set eyes on him, to give him a\nlute, in order that he might support himself by means of it. Only he\nmust be careful not to touch its uppermost string; for doing so would\nentail on him a great misfortune.\n\nThe Brahman had sent his son \u0100\u015buga to a Brahman as his pupil. One day\nwhen \u0100\u015buga had gone into the forest with the other young Brahmans to\ncollect firewood he wandered far away, and was seen by his mother\u2019s\nfriends, who asked him what news he had to give. When he had complained\nof hunger and thirst they asked him if he would not go to his mother,\nfor she was weeping and wailing. He said that he could not hold\nconverse with his mother, for she was so hot-tempered. Thereupon they\ngave him the lute, by means of which he would be able to keep himself\nalive. But they told him that, in order that no misfortune might arise,\nhe was not to touch its uppermost string. \u0100\u015buga took the lute to where\nthe Brahman youths were. When he had played and sung to them there,\nalways without touching the top string, they asked him why he did not\ntouch it. When he had told them the reason, and in spite of that they\ntouched the top string, they all began to skip and dance. As this\ndancing made them late, it was only in the evening that they returned\nto their Pa\u1e47\u1e0dit, who asked them why they had remained out so long. When\nthe youths had told the whole story the Pa\u1e47\u1e0dit asked the young \u0100\u015buga if\nhe really understood how to play the lute and to sing. When he said\nthat he did, he was thereupon obliged to play. And when at the\ninstigation of the Pa\u1e47\u1e0dit he touched the top string, the Brahman and\nhis wife began to skip and dance; moreover, the whole house skipped\nwith a crash, and all the pots and crockery were broken to pieces. The\nBrahman in a rage seized the youth \u0100\u015buga by the neck and turned him out\nof the house.\n\nAfter that \u0100\u015buga got his living by lute-playing and singing. Five\nhundred merchants who were putting to sea took him on board with them\nas a musician. When he was playing on board ship one day he touched the\ntop string at the request of the merchants, whereupon the ship began to\nbound in the air and capsized, whereby the whole of the merchants lost\ntheir lives. But \u0100\u015buga, who got hold of a plank, was driven by a storm\nto Ka\u015berudv\u012bpa.\n\nThere he took up his abode in a park where there were no other men. And\nthere, having seen Su\u015bro\u1e47\u012b, he held dalliance with her. In this fashion\nshe was at the disposal of \u0100\u015buga by day and of King Brahmadatta by\nnight. Now \u0100\u015buga besought her to take him with her to V\u0101r\u0101\u1e47as\u012b. She\nacceded to his request, asked him his name, and told him her own. Every\nday after that she carried with her, when mounted upon Supar\u1e47a, more\nand more stones, until she had brought their weight to that of a man\u2019s\nbody. Then she and \u0100\u015buga got on Supar\u1e47a\u2019s back together. She told \u0100\u015buga\nto shut his eyes, saying that if he opened them a misfortune would\noccur. But when they drew near to V\u0101r\u0101\u1e47as\u012b, and \u0100\u015buga heard the voices\nand clamour of many people, he thought that he had reached the\njourney\u2019s end. So he opened his eyes; whereupon he immediately became\nblind. Su\u015bro\u1e47\u012b left him in the park, and betook herself to King\nBrahmadatta\u2019s zenana.\n\nNow when the king had come, and the trees were putting forth their\nleaves in the thick forest, and the voices were heard of geese, cranes,\npeacocks, parrots, mainas, kokilas, and pheasants, King Brahmadatta,\nsurrounded by his women, betook himself with Su\u015bro\u1e47\u012b to the park. There\nthe Brahman youth \u0100\u015buga, scenting the odour of the Timira flower, was\nchanting a song after this fashion\u2014\n\n\u201cSet in movement by the wind the odour of the Timira is perceptible.\nThis is Ka\u015berudv\u012bpa, where Su\u015bro\u1e47\u012b dwells.\u201d\n\nHearing these words the king ordered his women to find out who had sung\nthem. After \u0100\u015buga had been discovered and brought before the king, and\nhad been obliged to repeat his song, the king asked him how far off\nKa\u015berudv\u012bpa was. He replied in a \u015bloka\u2014\n\n\u201cThe waters of the ocean stretch well nigh a hundred yojanas from here\nto where lies Ka\u015berudv\u012bpa, wherein Su\u015bro\u1e47\u012b dwells.\u201d\n\nThe king answered likewise in a \u015bloka\u2014\n\n\u201cIf it be said that thou hast looked in sinful fashion on my dear\nSu\u015bro\u1e47\u012b, say then what marks her body bears.\u201d\n\n\u0100\u015buga replied in a \u015bloka\u2014\n\n\u201cOn her thigh is the svastika. Her breast is spiral. Over her spread\nwreaths of Timira blossoms.\u201d\n\nWhen in this way the king had become aware that Su\u015bro\u1e47\u012b had sinned, he\nwas of opinion that she was not necessary to him, and that he would\ngive her to the blind man. In his anger he uttered this \u015bloka\u2014\n\n\u201cSu\u015bro\u1e47\u012b is given to you, arrayed in all splendour. Let her mount on an\nass, and get ye gone swiftly, exiled from this city.\u201d\n\nThen he ordered Su\u015bro\u1e47\u012b and the blind man to be driven out of the city,\nriding upon the same ass.\n\nAfter wandering hither and thither they came at sunset to a hill town,\nand there they took up their quarters in an empty temple. That same\nevening there came five hundred robbers in order to plunder the town.\nBut its inhabitants perceived this, and overcame the robbers. The\nrobber chief, on whom they failed to lay hands, escaped into that same\ntemple. The townsmen surrounded it, but the chief closed the door. When\nthe townsmen asked who was dwelling there, \u0100\u015buga replied that some\ntravellers were there. The townspeople threatened to make an end of him\nif he did not give up the robber. The robber chief said to Su\u015bro\u1e47\u012b,\n\u201cWhy should you have to do with a blind man? We will turn him out and\nthen live together.\u201d She agreed to this. The robber chief flung the\nblind man down from the wall, and the townspeople struck off his head.\n\nNext day Su\u015bro\u1e47\u012b and the robber chief reached the river Karada, and\nfound no boat in which to cross it. [131] The robber chief bade her lay\naside her finery, saying that she must swim across the river, and he\nwould bring her things after her. She handed over to him all her\nclothes and ornaments, and went naked into the water. When she reached\nthe middle of the stream, there arose in her mind the fear that he\nmight run off with her things, and she uttered this \u015bloka\u2014\n\n\u201cThe Karada is full of water. The fair one gave thee all her things.\nFear has arisen within me. Deceive me not, O evil-doer!\u201d\n\nHe likewise replied in a \u015bloka\u2014\n\n\u201cFor the sake of one unknown hast thou slain one known of old,\nconsidering the man useless. Therefore is it difficult to put trust in\nthee. Me also mightest thou kill.\u201d\n\nHe went off with her things, but she crawled naked into the thick\ngrass. There came by an old jackal carrying a piece of flesh. [132]\nJust at that spot a fish, driven on to the shore from the stream of the\nriver Karada, was lying on the dry land. The jackal dropped the piece\nof flesh and made a dash at the fish. But the fish sprang back again\ninto the stream, and the flesh was carried off by a vulture, so that\nthe jackal, deprived of both, was left standing there mournfully, with\ndrooping ears. Seeing that, Su\u015bro\u1e47\u012b uttered the following \u015bloka\u2014\n\n\u201cThe vulture has carried off the piece of flesh, the fish has slipped\ninto the water. Wherefore grieves not the jackal, of both those things\nbereft?\u201d\n\nThe jackal looked around on every side, and, seeing no one, uttered the\nfollowing \u015bloka\u2014\n\n\u201cShe who dances not before the robber, who herself has no joy in song,\nwho now abides in the grass, who is she, who chides and scoffs at me?\u201d\n\nShe replied, \u201cI am Su\u015bro\u1e47\u012b, uncle.\u201d The jackal reflected with vexation\nthat this yogin\u012b was mocking him, and said\u2014\n\n\u201cThy husband hast thou killed. Thy paramour has fled. Wherefore\ngrievest thou not, yogin\u012b, that thou art bereft of both?\u201d\n\nSu\u015bro\u1e47\u012b replied, \u201cWhen I have returned home I will take unto me an\nexcellent husband. When I have obtained a husband, I shall not\ndishonour the house.\u201d\n\nThe jackal answered, \u201cWhen the Ganges flows upwards, when the raven has\nthe colour of curdled milk, then shalt thou be virtuous. When the snake\nand the ichneumon dwell in the same hole, and put up with each other,\nthen shalt thou be virtuous. When a man, making clothes out of the hair\nof a tortoise, shall be able to provide himself thereby with a winter\ngarment, then shalt thou be virtuous. When one shall have made a ladder\nout of the feet of flies, and climbed up it into heaven, then shalt\nthou be virtuous. When a bridge shall have been made out of the stalk\nof the jessamine, and an elephant shall have walked across it, then\nshalt thou be virtuous. When fire shall burst forth in the middle of\nthe sea, and men shall enter therein, then shalt thou be virtuous. O\nSu\u015bro\u1e47\u012b! now that I have scoffed at thee enough, I ask thee what reward\nwilt thou give me if I restore thee to thy former position?\u201d [133]\n\nShe replied, \u201cUncle, if thou wilt do that, I will give thee a piece of\nmeat every day.\u201d\n\n\u201cI will do it, see if I do not. Go into the water, immerse thyself in\nit up to thy neck, and remain there with thy face turned towards the\neast. I will go and petition the king.\u201d\n\nSo the jackal drew near to the royal palace, and made his request to\nthe king, saying that it would be meet and fitting to send for Su\u015bro\u1e47\u012b\nat once, seeing that she was piously and righteously performing\npenance. King Brahmadatta understood the language of the jackal, and he\nordered his ministers to send for Su\u015bro\u1e47\u012b at once. The ministers made\ntheir appearance with clothes and ornaments, and the king restored her\nto her former position. Every day she gave the jackal a piece of meat.\nThis she did for some long time. But at length she gave up doing so.\nThen the jackal came close to the royal palace, and threatened that if\nshe failed to bring the gift, it would lay hold of her, and set her\nback again in the place she occupied before. She was alarmed, and\ncontinued to give it a piece of meat every day.\n\n\n\n\n\n\n\n\nXIII.\n\nTHE OVER-REACHED ACTOR. [134]\n\n\nThe Buddha Bhagavant was abiding in R\u0101jag\u1e5biha in Ve\u1e47uvana in\nKalandakaniv\u0101sa. In R\u0101jag\u1e5biha lived the two N\u0101gar\u0101jas Girika and\nSundara, through whose influence the five hundred warm springs in\nR\u0101jag\u1e5biha, the rivers, lakes, and pools received from the deity, from\ntime to time, a rich copiousness of waters, whereby the grain thrived\nin the most excellent manner. As Bhagavant had brought under his\ninfluence the two N\u0101gar\u0101jas, Nanda and Upananda, they used to come to\nthe slopes of Sumeru and manifest their respect to Bhagavant on the\neighth, fourteenth, and fifteenth days of the month. Thereupon the two\nN\u0101gar\u0101jas, Girika and Sundara, considered that, as the two N\u0101gar\u0101jas,\nNanda and Upananda, visited the Sumeru slopes on the eighth,\nfourteenth, and fifteenth of the month in order to show their respect\nfor Bhagavant, they themselves who dwelt on the spot ought to testify\ntheir respect for Bhagavant. So they went to Bhagavant, paid honour\nwith their heads to his feet, and seated themselves on the ground. Then\nBhagavant confirmed them in refuge-seeking and in the basis of\ndoctrine, whereby they felt themselves very much elevated. Thereupon\nthey formed the intention of betaking themselves to the ocean. So they\nwent to Bhagavant, paid him honour, and spoke to him thus: \u201cO worthy of\nreverence, inasmuch as Bhagavant has led us to the search after refuge\nand the principles of the doctrine, we have become so elevated that we\nwould fain, if Bhagavant allows us, betake ourselves to the ocean.\u201d\nBhagavant replied, \u201cO N\u0101gar\u0101jas, as ye dwell in the land of Bimbis\u0101ra,\nking of Magadha, ye must ask him.\u201d They considered that there must be\nsome reason why Bhagavant did not allow them to betake themselves to\nthe ocean. When they appeared at night before Bhagavant in order to\nshow him honour, they formed part of the retinue of the Gods\u2019 [135]\ndwelling. But when they came by day they had the appearance of ordinary\nhouseholders.\n\nAt that time Bimbis\u0101ra, king of Magadha, went to Ve\u1e47uvana to\nKalandakaniv\u0101sa. With Kshatriya pride the king halted on the way, and\nsaid to a man of low degree, \u201cHo, man, go and see who is paying honour\nto Bhagavant.\u201d The man of low degree obeyed the command of the king,\nwent to the spot where Bhagavant was, and saw that there were two\nhouseholders who were paying honour to Bhagavant. Of this he informed\nthe king, remarking that those men dwelt no doubt in his territory. The\nking imagined that those two householders, as they dwelt in his\nterritory, would be sure to rise up when he appeared, and he went to\nthe place where Bhagavant was. The two N\u0101gar\u0101jas perceived him from\nafar, and said to Bhagavant, \u201cO worthy of reverence, what ought to be\ndone? Should we now pay honour to the excellent law or to the king?\u201d\n\n\u201cO N\u0101gar\u0101jas, do ye pay honour to the excellent law. The\nBuddha-Bhagavants pay honour to the excellent law, and the Arhants also\nhonour the law highly.\u201d This saying he repeated also in verse.\n\nThen the two N\u0101gar\u0101jas omitted to rise in presence of the king, and the\nking waxed angry at seeing that the two householders who dwelt in his\nland did not stand up. After he had paid honour with his head to\nBhagavant\u2019s feet, he sat down upon the ground and besought Bhagavant to\ninstruct him in the doctrine. Bhagavant uttered the following verses:\u2014\n\n\u201cNot by him who is beside himself, who is excited by passion, can the\nexcellent doctrine taught by the perfected Buddha be comprehended. But\nhe who represses the commencement of sins, who lays aside anger, and\nwho has given up passion, he can comprehend the excellent words.\u201d\n\nThe king thought that Bhagavant took the side of the two householders,\nand therefore would not teach him the doctrine; so he went away thence.\nWhen he had departed from Ve\u1e47uvana, he said to his servants, \u201cSo soon\nas those two householders go away from Bhagavant, tell them in the name\nof the king that they must not remain in the country.\u201d Having received\nthis order from the king, the servants remained there, and communicated\nthe king\u2019s order to the two N\u0101gar\u0101jas when they made their appearance.\nThe two N\u0101gar\u0101jas perceived that their long fostered wish was going to\nbe fulfilled. So they produced on the spot a mighty jet of water, and\nbetook themselves into small canals, and from the small canals into\ngreat canals, and from the great canals into small rivers, and from the\nsmall rivers into great rivers, and from the great rivers into the\nocean. When they two reached the ocean, they were far more elevated\nthan before.\n\nAt that same time the five hundred warm springs in R\u0101jag\u1e5biha, the\nrivers, lakes, and pools, inasmuch as the deity no longer sent them\nfrom time to time a fulness of water, began to dry up, and the crops\nbegan to perish. Then the king reflected that by the power of the\nN\u0101gar\u0101jas the water-courses used to be kept constantly full, and, as\nthis was no longer the case, he considered that those two N\u0101gar\u0101jas\nwere perhaps dead, or had been carried off or shut up by a snake\ncharmer. He determined then to obtain information on this point from\nthe omniscient Bhagavant. Bhagavant replied that the two N\u0101gar\u0101jas had\nnot been destroyed, nor had they died, and that they had not taken\nthemselves away secretly, nor had they been imprisoned by a snake\ncharmer, but that they had been banished from the country by the king\nhimself.\n\n\u201cVenerable sir, so far as I can remember, I have never seen, much less\nexiled, the two N\u0101gar\u0101jas Girika and Sundara.\u201d\n\n\u201cO great king, I will recall the fact to your memory.\u201d\n\nThereupon Bhagavant informed him that those two householders whom he\nhad sent out of the country were precisely those two N\u0101gar\u0101jas, and\nrecommended him, in order to obtain help for his land, to ask for their\nforgiveness. The king observed that he was not in a position to do\nthis, as they had departed into the ocean. Then Bhagavant informed him\nthat they were accustomed to come, in order to show him honour, on the\neighth, fourteenth, and fifteenth days of the month. And that when he\nwas teaching them the doctrine, the king might ask their forgiveness.\n\n\u201cVenerable sir, how should that be done? Ought I to touch the feet of\nthem twain!\u201d\n\n\u201cNo, great king, that is what men of inferior degree do, who touch the\nhand of their superiors. But you should stretch out your right hand,\nand say to the two N\u0101gar\u0101jas: \u2018Forgive me!\u2019\u201d\n\nSo when the king met the two N\u0101gar\u0101jas in the presence of Bhagavant, he\nfollowed his instructions, and received the pardon he asked for.\n\nThen he said: \u201cO N\u0101gar\u0101jas, having accorded me forgiveness, return back\nto my country.\u201d They replied that they would do so then only when he\nhad erected two temples, the one for Girika and the other for Sundara,\nand had provided them with the necessary attendants, and had founded a\nfestival to be held every six months, at which they would appear in\nperson and accept hospitality. The king obeyed these orders. He built\nthe two temples, the one for Girika, and the other for Sundara, and he\nfounded a festival to be held every six months. When this festival took\nplace, vast multitudes of men came together from the six great cities.\n\n\n\nOne day there came an actor from the south, with the intention of\ndiscovering something whereby he might amuse the company, and obtain a\nlarge reward for himself. He hoped to attain both ends if he glorified\nthe most excellent of men. Inasmuch then as the multitudes were full of\nfaith in Bhagavant, he wished to take him as the subject of\nglorification, so he betook himself to Nanda and said:\n\n\u201cVenerable sir, when Bhagavant dwelling as the Bodisat in the Tushita\nregion had arranged the five considerations respecting caste, race,\ncountry, time and wife, and had let the six K\u0101m\u0101vachara gods three\ntimes perform the rites of purification, and in the form of an elephant\nhad consciously entered the mother\u2019s womb, at that time the great earth\nquaked violently, and those regions of the world which enjoy the light\nneither of the sun nor of the moon, and therefore are filled with utter\ndarkness, were illumined with the greatest brilliance; so that when the\nbeings, which otherwise could not see their own hands when they\nstretched them out, saw each other by means of this light, they cried:\n\u2018Honoured sirs, there are other beings besides ourselves born here.\u2019\nWhen after the lapse of ten months Bhagavant the Bodisat was born,\nleaving the mother\u2019s womb, then likewise did the great earth quake, and\nthe bright radiance ensued. On the day on which Bhagavant the Bodisat\nwas born, on that same day were born also sons of four great kings. In\n\u015ar\u0101vast\u012b truly to King Aranemi Brahmadatta there was born a son whom he\ncalled Prasenajit, because the whole world was filled with radiance at\nhis birth. In R\u0101jag\u1e5biha there was born to King Mah\u0101padma a son whom he\ncalled Bimbis\u0101ra, because he was the son of Queen Bimb\u012b, and at his\nbirth the world was illumined as at the rise of the sun\u2019s disk. In\nKau\u015b\u0101mb\u012b there was born to King \u015aat\u0101n\u012bka a son whom he named Udajana,\nbecause the world was illumined at his birth as if by the rising of the\nsun. In Videha there was born to King Anantanemi a son, whom he called\nPradyota, because at his birth the world was greatly illumined. On the\nday on which Bhagavant the Bodisat was born, there were born also five\nhundred \u015a\u0101kya sons, Bhadrika, and so forth, and five hundred\nattendants, Chhanda, and so forth. Five hundred mares gave birth to\nfive hundred colts, Kanthaka, and so forth, and five hundred treasures\nwere conferred by the gods. The Brahmans versed in omens prophesied\nwith respect to Bhagavant the Bodisat as follows: \u2018If the Prince\nremains in the palace, he will become a Chakravartin, who will conquer\nthe four regions of the world, a ruler in accordance with the law, a\nking having the seven treasures, those of the wheel, the elephant, the\nhorse, the gem, the wife, the householder, and the general, a king to\nwhom there shall be born a full thousand of heroic, extremely handsome\nsons, victorious over hosts of foes, and under whom the whole great\nearth up to the ocean shall live in peace of mind and in harmony with\nthe law, free from harm or danger, without punishments or force of\narms. But if, full of faith, with shorn hair and beard, and dressed in\ndark brown raiment, he leaves his home and joins the ecclesiastical\nbody, then will he gain the renown in the world of a Tath\u0101gata, an\nArhant, and a fully consummated Buddha.\u2019\u201d\n\nAt the time when Bhagavant the Bodisat was born, it was known\neverywhere that on the shore of the river Bhagirath\u012b, on the side of\nHimavant, not very far from the hermitage of the Rishi Kapila, a \u015a\u0101kya\nprince was born, and what sort of prophesies the Brahmans skilled in\nomens had uttered. When the kings of the earth heard thereof, they\nreflected that if they exalted the prince, they would gain thereby, and\nthat if they honoured King Suddhodana, the prince would thereby be\nhonoured; so they began to pay honour to King Suddhodana, and to send\nhim in due season envoys and caskets of jewels. As King Suddhodana\nreflected that all things had attained their ends in consequence of the\nbirth of his son, that son ought to receive the name of\nSarv\u0101rthasiddha, and he called him by that name accordingly. When the\nprince had been taken to pay reverence to the \u015a\u0101kya-god, the Yaksha\n\u015a\u0101kyavardha, but was received with reverence by him, the\n\u015a\u0101kya-Mighty-One, he received the names of \u015a\u0101kyamuni and God of gods\n(Dev\u0101tideva).\n\nWhen Bhagavant the Bodisat had attained perfection in all sciences, and\nhad enjoyed himself in youth, but then had looked upon old age,\nsickness, and death, and his mind had been agitated thereby, he retired\ninto the forest and devoted himself for six years to penance. At that\ntime were two hundred and fifty men sent every day, who made known the\nwords of King Suddhodana and of Suprabuddha, and daily carried the\nwords spoken by Bhagavant the Bodisat.\n\nWhen Bhagavant the Bodisat had practised penance for the space of six\nyears, and had attained to the knowledge that it was all of no avail,\nhe desired to restore himself completely. So he took rice soup, and\nwarm food in abundance, anointed his body with oil and melted butter,\nand bathed it with warm water. And when he came to the village of\nSen\u0101n\u012b, the village maidens Nand\u0101 and Nandabal\u0101 gave him sixteen times\npurified milk mixed with honey, and the N\u0101gar\u0101ja K\u0101lika extolled him.\nFrom the Svastika grass-dealers he received gold coloured grass. When\nhe arrived at Bodhima\u1e47\u1e0da, after he had prepared himself a couch of\nindestructible grass, and had taken up his seat upon it with crossed\nlegs, and had made straight his body, and strengthened his memory, he\nsaid with emotion, \u201cUntil I shall have attained sinlessness will I not\nchange my sitting position. How then Bhagavant the Bodisat, after he\nhad, at the midnight hour by means of the wheel of mildness overcome\nM\u0101ra and the host of three hundred and sixty millions of demons,\nattained to the supreme perfection of insight\u2014all this he pleased to\nrelate to me in full.\u201d\n\nNanda asked, \u201cWhat do you want it for?\u201d The actor replied, \u201cVenerable\nsir, I wish to compose a drama.\u201d Nanda said, \u201cWretched man, do you wish\nus to portray the Teacher for you? Begone, for I will tell you\nnothing.\u201d Then the actor betook himself to Upananda, but received from\nhim the same answer, and the result was the same when he had recourse\nto \u0100\u015buga, Ravata, Chhanda, and Udayin. Thereupon the actor betook\nhimself to where the company of Twelve Bhikshu\u1e47\u012bs was. First of all he\nhad recourse to Sth\u016blanand\u0101. When she had inquired what he wanted the\ninformation for, and he had replied that it was for a drama, she asked\nwhether he would give her a recompense for her trouble. He promised\nthat he would. Then as Sth\u016blanand\u0101 was very learned, and knew the\nTripi\u1e6daka thoroughly, she related everything to him in full out of the\nAbhinishkrama\u1e47a-S\u016btra, how Bhagavant the Bodisat, while dwelling in the\nTushita region, appointed the five meditations with respect to caste,\nrace, country, time, and wife, and having appointed these\nconsiderations, and having allowed the six K\u0101m\u0101vachara gods to receive\npurification three times, he consciously entered the mother\u2019s womb,\ntransformed into the shape of an elephant. Whereupon the great earth\nquaked greatly, and the intervals of the world in which the sun and\nmoon are looked upon as great wonders, and the darkness is exceedingly\ngreat, inasmuch as no light is enjoyed there, were profusely illumined\nanew, so that the beings born therein, which had not been able to see\ntheir own hands when they stretched them out, looking upon one another\nby means of this light, exclaimed, \u201cHonoured sirs, other beings also\nhave been born here.\u201d Then she related to him all that had taken place\nup to the time, when at midnight Bhagavant the Bodisat overcame M\u0101ra\nand the attending three hundred and sixty millions of demons by the\nforce of mildness, and attained to supreme insight.\n\nThe actor then composed his drama, and, as he knew that by means of it\nhe could exalt the faith still higher, amid the masses of believers, he\nconsidered how he might create faith also among unbelievers. And, as he\nbore a grudge against the Six Bhikshus, and desired to find a cause of\nreproach against them, he betook himself to them. Now \u0100yushmant Chhanda\nhad just prepared some food, but let it stand over. With the hope,\nhowever of partaking of sweet food, in case he met with any, he had\nwashed his hands. With such food \u0100yushmant Udayin had supplied himself,\nso Chhanda sat down before him with crossed legs and begged him to\nthink of him, saying, \u201cI, the Bhikshu Chhanda, had prepared food, but I\nlet it stand over, as I was fully satisfied. But now that I have found\nfood, I desire to eat, and I beg you to leave me something,\u201d After\ntaking two or three morsels of the food, Udayin said, \u201cTake and go.\u201d\n\nWhen the actor heard that, he thought that he might thereby convert\neven unbelievers to the faith. So he pitched a booth in R\u0101ajag\u1e5biha on\nthe day when the festival of the N\u0101gar\u0101jas Girika and Sundara was\ncelebrated, and sounded a drum. And when a great crowd had collected,\nhe exhibited in a drama the above-mentioned events in the life of\nBhagavant, in harmony with the Abhinishkrama\u1e47as\u016btra. Thereby the\nperformers and the assembled crowds were confirmed in the faith. And\nthey uttered sounds of approval, and he made a large profit.\n\nIn order that among the unbelievers also he might excite faith, he\nintroduced one actor under the guise of Udayin, and another under that\nof Chhanda. And he filled a dish with ashes, on the top of which he\nplaced two or three lumps of sugar. In front of him who played the part\nof Udayin, the other sat down cross-legged, and said, \u201cVenerable\nUdayin, remember me. I am the Bhikshu Chhanda, and I have let my food\nstand over, for I was quite satisfied. But now that I have met with\nfood, I want to eat, and I beg you will leave me something.\u201d Then he\nwho played the part of Udayin ate up the two or three lumps of sugar,\nand upset the ashes which were in the dish over the head of him who\nplayed the part of Chhanda, and said, \u201cTake and go.\u201d The crowd burst\nout laughing loudly, and even the unbelieving became believing, saying\nthat it was a mad prank. And the actor made a large profit.\n\nNow when men\u2019s talk had made the Six Bhikshus aware that the actor had\ntaken them off they resolved to take counsel with the Bhikshu\u1e47\u012bs and\nmake things unpleasant for him. So they betook themselves to the\ncompany of Twelve and asked them if they still retained any\nrecollection of the play composed by them on the life of the Bodisat\nnamed Kuru. When they had gone out together into the park, and it was\nfound that they had not forgotten even the least part of it, they\nsupplied themselves with ornaments and raiment from the palace, and\nthey set up a booth close to that of the actor. Then Upananda covered\nup his head with a cloth and beat the drum. A great crowd assembled,\nand in it was the actor, who thought that he was witnessing a divine\ndrama, and was of opinion that it was performed by Gods, N\u0101gas,\nYakshas, Gandharvas, Kinnaras, or Mahoragas. [136] So great was his\nastonishment.\n\nWhen the Six went away, after finishing the performance and changing\ntheir clothes, the actor followed after them, in order to find out who\nthey were, waiting for them at the door as they went out. When Udayin\ncame forth, whose ears seemed to be smeared as though with orpiment,\nthe actor asked him if he had been performing in the play. Udayin\nreplied that they had wished to do him a hurt in that way, saying, \u201cYou\nwretch, who live by our art! as you have brought us on to the stage, we\nwill go to every place where you perform, and we will annoy you. We\nhave no need to provide ourselves with drums and strange properties.\u201d\n\nThe actor begged for pardon, for he got his living by his performances.\nUdayin demanded in return for this that the actor should give up to him\nthe whole of his receipts. To which demand the actor yielded, from fear\nof farther interference.\n\n\n\n\n\n\n\n\nXIV.\n\nTHE DUMB CRIPPLE. [137]\n\n\nIn long past days, King Brahmadatta lived in the city of V\u0101r\u0101\u1e47as\u012b. His\nwife\u2019s name was Brahmavat\u012b, and a lake also bore the same name. Now the\nking was childless, and longed to have a son. With that intent he\nimplored the gods in all manner of ways. At length his entreaties were\nheard, and a being of firm resolve, departing from hell, entered into\nthe queen\u2019s womb. At her desire the king ordered presents to be given\nat all the gates of the city. Later on he had to go with her into the\npenance forest, and in the third place to embark with her on board a\nship, which was constructed at her request, and placed in the\nabove-named lake. There she gave birth to a fine boy, who was endowed\nwith recollection of his previous existence. As he was born on the\nwater, the name of Abja (water-born) was given to him.\n\nAs he rapidly grew up under the care of nurses and female attendants,\nhe reflected that, if he were to be invested with sovereign power, this\nwould not be a good thing, seeing that in consequence of a sixty years\nreign which he had accomplished in a previous state of existence, he\nhad been born again in hell, and that he now ran the risk of going to\nhell a second time. So he determined to evade the sovereignty by means\nof an artifice, and he pretended to be a cripple. As the five hundred\nministers\u2019 sons who were his playfellows, having all been born at the\nsame time with him, were in the habit of running and jumping, King\nBrahmadatta reflected that his son, if he were not a cripple, would\ntake part in those exercises. However, he determined to invest him with\nthe sovereign power, although he was a cripple. When Prince Abja heard\nof this, he thought that it was very unkind of his father to do him\nsuch an injury, and he determined to pretend he was dumb. So he was\ncommonly called \u201cThe Dumb Cripple.\u201d\n\nWhen his father heard the five hundred sons of ministers speak, while\nhis son remained dumb, he became exceedingly sad. When the ministers\nremarked this sadness of his, he explained to them that it was his\nson\u2019s dumbness which was troubling him. The ministers consulted the\ndoctor, who declared that the prince was in perfect health, and was\ntroubled by no complaint, and that he must be acted upon by threats. So\nKing Brahmadatta sent for the executioners, and let them know privately\nthat he was going to hand over the prince to them in the presence of a\ngreat assemblage, but that they were not to put him to death. In\nobedience to the king\u2019s commands, the executioners put the prince in a\ncart, and took him out of the city. When the prince saw the extent and\nthe wealth of V\u0101r\u0101\u1e47as\u012b, he asked: \u201cIs this city of V\u0101r\u0101\u1e47as\u012b deserted or\ninhabited?\u201d The executioners took the prince back to his father, to\nwhom they reported the words he had uttered. King Brahmadatta threw his\narms around his son and said to him: \u201cO youth, whom ought one to kill?\nWhom ought one to order to be killed? From whom ought life to be taken?\nTo whom ought a gift to be granted, and what sort of a gift?\u201d To these\nquestions his son made no reply, but remained dumb. Then King\nBrahmadatta spake again to the executioners, saying, \u201cI deliver unto\nyou this prince, do ye carry him away.\u201d The executioners again, in\nobedience to the king\u2019s commands, set the prince in a cart and conveyed\nhim out of the city. The prince saw four men carrying a corpse, and\nsaid, \u201cIs this corpse that of a dead man or of a living man?\u201d Again did\nthe executioners take the prince back to his father, and repeat the\nwords which he had uttered. King Brahmadatta folded his son in his\narms, and put the same questions to him as before. But again did the\nson make no reply, persisting in his silence. The king then renewed his\norders to the executioners to carry away the prince. When they had set\nhim in a cart and conveyed him out of the city, the prince espied a\ngreat heap of grain, and said, \u201cIf this heap of grain were not\ncontinually devoured at its base, it would become great.\u201d Again did the\nexecutioners take the prince back to the king, and report the words\nwhich he had spoken. The king once more repeated the questions he had\nasked before, but his son left them unanswered. Then said King\nBrahmadatta to the executioners, \u201cI deliver unto you the prince, go,\nbury him in a hole in the forest.\u201d In obedience to the king\u2019s commands,\nthe executioners set the prince on a cart, took him into the forest,\nand there set to work to dig a hole. Then spake the prince the\nfollowing \u015bloka:\n\n\u201cWherefore, O waggon-driver, dost thou deliberately dig a hole?\nWherefore do ye dig a hole? Answer the question quickly.\u201d\n\nThe waggon-driver replied, \u201cBecause the king\u2019s son, dumb and a cripple\nfrom birth, does not speak, therefore will he soon, according to our\ncommands, be put into the hole in the forest.\u201d\n\nThen was the prince horrified at the thought that the cruel,\nred-handed, life-destroying executioners, men familiar with blows and\ndeathstrokes, producers of fear by executions, should now proceed to\nkill him also, and he said, \u201cIf the king will grant me the fulfilment\nof one wish, I will go to the city on foot, and moreover I will speak.\u201d\nThe executioners went to the king and told him all that had occurred.\nThe king said, \u201cIf the prince wishes for the sovereignty, that also\nwill I yield to him.\u201d Joyfully did he give orders to the ministers to\nclear the city with all speed of stones, and to provide incense,\nperfumes, flags, standards, and flowers of all kinds. The ministers\ncarried out the king\u2019s commands, and many hundreds of thousands of\npeople crowded together in order to witness the entry of the prince,\nand to hear him speak. The prince entered the city on foot, and when he\ncame to where the king was, he showed him reverence, and said in\n\u015blokas\u2014\n\n\u201cI am neither dumb nor crippled, I am neither dull nor senseless. With\nclear words am I able to speak, O prince of men. I am neither dumb nor\ncrippled, I am neither dull nor senseless. Sound and clear and bright\nis my mind, O prince of men!\u201d\n\nWhen the king asked him why he had not spoken before, and why he had\nnot used his legs, he replied\u2014\n\n\u201cHearken unto me, O king! In a former life I reigned as a king for\nsixty years, and then for sixty thousand years I suffered incessant\ntortures in hell. Remembering those terrible pangs, I do not wish to\nreign again, and therefore I beseech you, O my father, to allow me to\nrenounce the world.\u201d\n\nThe father replied, \u201cBut, my son, it is for the sake of supremacy that\nthe Rishis undertake penance and offer sacrifice. Wherefore will you,\nmy son, give up that which is in your hands, and renounce the world?\u201d\n\nThe prince replied that he did not wish to live in enjoyment, which is\nprovocative of discord and contest, and that he preferred a life of\npenance; the former resembled the Kimp\u0101ka fruit, the latter possessed\nthe Am\u1e5bita flavour. The king observed that the royal power guaranteed\nthe enjoyment of all good things, and asked why he wished to give up\nthe throne, and take to the ascetic life. The son replied that we ought\nto consider that as true pleasure from which pain ensues, and should in\nlike manner esteem that as pain from which pleasure ensues, and that\nhis father ought to allow him to go into the forest of penance. The\nking represented to him all the comforts of life in the palace, with\nincense, and odorous powders and flowers, with repose, free from all\nperils, on a soft couch, with awaking to the sound of music, with soft\nclothing, and savoury food and drink. On the other hand, he brought\nbefore his eyes the life of penance in the forest, the resting on\nleaves spread under a tree, amid all sorts of dangers, among wild\ngazelles, the awaking to the sound of the jackal\u2019s howl, the raiment of\nbark, the nourishment composed of roots and fruits, and the tepid,\nturbid water. The son replied that it would be better to live in the\nforest with raiment of bark, and roots and fruits for food, and wild\ngazelles as companions, that the wise prefer all this to a sovereignty,\nthe characteristics of which are killing, binding, and smiting, and\nwhich is accompanied by danger with respect to the life to come; and\nthat his father ought therefore to allow him to go into the forest of\npenance. The king said, \u201cO son! answer these three questions of mine.\nThen you may renounce the world. When you saw the wealth and the extent\nof V\u0101r\u0101\u1e47as\u012b, you asked, \u2018Is V\u0101r\u0101\u1e47as\u012b deserted, or is the city\ninhabited?\u2019 For what reason did you say this?\u201d\n\n\u201cHear, O king, wherefore I said that. It was because, when you had\ncondemned me to death without any cause, no one ventured to put the\ndirect question as to how that came about.\u201d\n\n\u201cO son, you were right. But when you saw a corpse being carried along,\nyou asked whether it was the body of a living or a dead person. For\nwhat reason did you ask that?\u201d\n\n\u201cHear, O king, the reason why. I said that because the corpse of him\nwho has committed a crime is the corpse of one who is dead. But the\ncorpse of him who has accomplished a good action is the corpse of one\nwho is alive.\u201d\n\n\u201cO son, you were right. But when you saw the heap of grain you said,\n\u2018If this heap of grain were not continually consumed at its base, it\nwould wax great.\u2019 Wherefore did you then say that?\u201d\n\n\u201cHear, O king, the reason why. I said that because the tillers of the\nsoil, after they have borrowed corn, and have used it, are obliged to\ngive a large heap of corn to the faithful after the labours of the\nfield, so soon as the corn is ripe, and therefore do they consume it at\nits base. In like manner, when man has reached the path of the ten\nworks of virtue, but continues on it no further, the roots of his\nearlier virtue are severed, and when they are severed, he passes from\nthe path of bliss into perdition. For that reason have I thus spoken.\u201d\n\nWhen the king heard these words of his son he embraced him with tearful\neyes, and not only bade him behave according to his wish, but also\nallowed him to take all his young companions with him into the forest.\nThere he who had hitherto been called the Dumb Cripple received the\nname of the Dumb Teacher. On the death of the Rishi under whom he had\ntaken the vows he succeeded to his privileges, and he was able to\nmanage so that his disciples, who had too great a quantity of mats,\nclothes, and utensils, at last followed his example, and contented\nthemselves with that only which was most necessary.\n\n\n\n\n\n\n\n\nXV.\n\n\u1e5aSHYA\u015aRINGA. [138]\n\n\nIn very remote times, in a forest region free from villages and richly\nprovided with flowers, fruits, water, and roots, there lived a\npenance-performing Rishi, who fed upon roots, fruit, and water, and\nclothed himself with leaves and skins. As he had attained the five\nkinds of insight, the wild gazelles themselves were wont to dwell in\nthe hermitage keeping him company. One day a gazelle doe came to a spot\nwhere he had lately been. And as the results of human actions are\nbeyond mental comprehension it came to pass that she became pregnant.\nWhen the time came for her to bring forth, she went to that place and\nthere gave birth to a boy. When she had smelt it, and perceived that it\nwas a creature that did not resemble herself, she was terrified, and\ndeserted it. When the Rishi came to that place and saw the child, he\nbegan to consider whose child it could be, and perceived that it was\nhis own child. So he took it with him into his hermitage and there\nbrought it up. When the boy had grown up, gazelle horns appeared on his\nhead, on which account the Rishi gave him the name of \u1e5ashya\u015bringa\n(Gazelle-horn).\n\nThe Rishi fell ill, and was treated with fitting remedies, but the\nillness would not abate. When he saw that he must die, he spake shortly\nbefore his decease to the boy as follows:\u2014\n\n\u201cO son, as from time to time many Rishis come to this hermitage from\nall manner of regions, you must from love to me welcome them with the\ncustomary greeting, receive them in a friendly manner, invite them to\nrepose on the couch, and set before them roots and fruits according to\nyour means.\u201d\n\nThen, according as it is said that the end of collection is diffusion,\nthe end of the high is to fall, the end of coming together is\nseparation, and the end of life is death, so he discharged his\nobligations to this law. The youth burnt the Rishi\u2019s corpse in the\nusual manner, and then, as he mourned, being depressed by grief at the\nloss of his father, he became possessed of the five kinds of insight.\n\nOne day, when he had gone to fetch water in a pitcher, the deity began\nto let rain fall. As he walked along with the pitcher, which was quite\nfull of water, he let it fall, so that it broke. Rishis are very\nquickly moved to wrath. So spilling the little water there was left, he\nreproached the deity, saying, \u201cAs my full water pitcher has been broken\nin consequence of your bad behaviour, you shall not let rain fall for\ntwelve years from this day.\u201d On account of this curse the deity let no\nrain fall. A great famine consequently arose in V\u0101r\u0101\u1e47as\u012b, and its\ninhabitants emigrated in all directions. The king sent for the diviners\nand said to them, \u201cHonoured sirs, to whose power is it due that the\ndeity sends no rain?\u201d They replied, \u201cTo a Rishi\u2019s anger. If he can be\ndisturbed in his penances the deity will again send rain. Otherwise it\nis not possible.\u201d The king sat absorbed in thought. His wives, the\nprinces, and the ministers asked him, \u201cWherefore, O king, are you\ndispleased?\u201d He replied, \u201cOn account of a Rishi\u2019s anger the deity sends\nno rain. The diviners have declared that if the Rishi can be disturbed\nin his penances the deity will send rain again, but that otherwise it\nis impossible.\u201d\n\nOne of the king\u2019s daughters, \u015a\u0101nt\u0101 by name, said, \u201cO king, if that be\nthe case, be not disturbed. I will contrive so that the Rishi shall be\ncompletely distracted from this penance.\u201d The king said, \u201cBy what\nmeans?\u201d She replied, \u201cLet me and other women be taught mystic lore by\nthe Brahmans. And let a hermitage, provided with flowers, fruits, and\nwater, be prepared on a ferry-boat.\u201d The king allowed her and other\nwomen to be taught mystic lore by the Brahmans, and a hermitage to be\nconstructed on a ferry-boat. Then she gave orders for the preparation\nof tempting objects, and fruits filled with wine, and other very bright\nfruits of various kinds. And she made herself look like a Rishi,\ndressed herself in bark and grass, and betook herself to that Rishi\u2019s\nhermitage, attended by the women to whom the Brahmans had taught mystic\nlore. His pupils said to the Rishi, \u201cO teacher, many Rishis have come\nto the hermitage.\u201d He replied, \u201cIt is well that Rishis should have\ncome; bring them in.\u201d When they had come in and he had looked at them,\nhe said in verse, \u201cAlas! a Rishi\u2019s appearance was never like this of\nold\u2014a loosely flowing step, a face free from beard, a rising and\nfalling breast.\u201d His mind a prey to doubt, he offered his visitors\nroots and fruit. They partook of them, and said to the Rishi, \u201cYour\nfruits are harsh and acid. The fruits which are to be found in our\nhermitage on the water are Am\u1e5bita-like. Therefore do we invite you to\nour hermitage.\u201d\n\nHe accepted their invitation and went with them to the pleasure-ground\non board the ferry-boat. There they spread before him stupefying\nsubstances, cocoa-nuts filled with wine, and other fruits. When he had\nbecome intoxicated with wine, and seduced by the alluring substances,\nhe gave himself up to pleasure with the women, and his magic power\nvanished. The deity rejoicing in rain called the clouds together from\nevery side and got the better of the Rishi. \u015a\u0101nt\u0101 said, \u201cNow, do you\nknow what the power is?\u201d Having fettered the Rishi with amorous bonds\nshe brought him to the king and said, \u201cO king, this is the man.\u201d\n\nAs the deity now began to send rain a good harvest ensued. The king\ngave \u015a\u0101nt\u0101 to the Rishi as his wife, together with her attendants. But\nwhen the Rishi, deserting her, began to indulge in love with other\nwomen, she also began to treat him with small respect, her good humour\nbeing destroyed by jealousy. One day, when during a wrangle with him,\nshe hit him a blow on the head with a shoe, he said to himself\u2014\n\n\u201cI, who used not to allow power to the thunder of the cloud, must now,\nbeing fettered by love bonds, allow myself to be set at nought by a\nwoman!\u201d\n\nThereupon he again devoted himself to ascetic exertion, and once more\nbecame possessed of the five kinds of insight.\n\n\n\n\n\n\n\n\nXVI.\n\nVI\u015aVA\u1e46TARA. [139]\n\n\nIn long past times King Vi\u015bv\u0101mitra reigned in the city of Vi\u015bvan\u0101gara.\nAs a king of the law, according to the law he ruled over that city,\nwhich was blest with wealth, plenty, prosperity, fruitfulness, and a\nlarge population, richly provided with rice, sugar-cane, oxen, and\nbuffaloes, and free from disease, discord, quarrels, uproar, strife,\nand robbery. The king\u2019s faith was pure and his mind virtuous, he\nbethought himself of his own welfare and that of others, he was full of\ncompassion, constant in magnanimity, and kindly towards mankind.\n\nIt came to pass that his wife conceived, and, after a space of eight or\nnine months, gave birth to a fine, well-formed, handsome boy, whose\ncomplexion was the colour of gold, his head canopy-like, his arms long,\nhis forehead high-arched, his eyebrows interlacing, his nose aquiline,\nall his limbs and joints complete. When his birthday feast was\ncelebrated after his birth, his kinsmen proceeded to give him a name.\nThey said, \u201cAs the boy is King Vi\u015bv\u0101mitra\u2019s son he shall be called\nVi\u015bva\u1e47tara.\u201d To the boy Vi\u015bva\u1e47tara were given eight nurses, two for\ncarrying, two for suckling, two for cleansing, and two for playing, who\nfed him on milk, curdled milk, butter, melted butter, butter-foam, and\ndivers other excellent kinds of nutriment, so that he grew rapidly like\na lotus in a pool. When he had grown up and learnt writing, counting,\nand hand-reckoning, he applied himself to all the arts and\naccomplishments which befit one of the Kshatriya class who has been\nconsecrated to be a king, a ruler provided with riches, might, and\nheroism, a subduer of the whole orb. Such are riding on elephants and\nhorses, driving in a car, handling of a sword and bow, advancing and\nretreating, flinging an iron hook, slinging, shooting missiles,\nstriking, cutting, stabbing, seizing, marching, and the five methods of\nshooting. The young Vi\u015bva\u1e47tara, in whom dwelt pure faith and virtuous\nfeelings, was considerate as to his own welfare and that of others,\ncompassionate and addicted to magnanimity, kindly towards men, of a\nyielding and generous nature, bestowing presents freely and quite\ndispassionately, and assiduous in giving away. When men heard of this\nexcessive generosity on his part, numberless crowds came to beg of him,\nwhom he sent away with their expectations completely fulfilled.\n\nOne day the Bodisat Vi\u015bva\u1e47tara drove out of the excellent city to the\npark, in a splendid chariot, gleaming with jewels, gold, silver, steel,\ncoral, lapis-lazuli, turquoises, rubies, and sapphires, constructed of\nsandalwood, covered with skins of lions, tigers, and bears, its four\nhorses rushing along with the swiftness of the wind, resonant with\nbells of gold and silver. Some Brahmans versed in the Vedas met him and\nsaid, \u201cO Kshatriya youth, may you be victorious!\u201d And they added\nthereto, \u201cThrough the whole world are you renowned as one who gives all\nthings away. Therefore it is meet that you should confer this chariot\nas a gift on the Brahmans.\u201d When they had thus spoken, the Bodisat\nVi\u015bva\u1e47tara swiftly alighted from the chariot, and, while with joyful\nheart he gave the chariot to the Brahmans, he said, \u201cAs I have given\naway the chariot with the greatest pleasure, so may I, giving away the\nthree worlds, become possessed of the greatest insight!\u201d\n\nAnother time he was riding on the elephant R\u0101jyavardhana, [140] which\nin whiteness equalled jasmine blossoms, white lotuses, snow, silver,\nand the clouds, which was of a remarkable size and provided with\nwell-formed feet and trunk, and which strode along like the elephant\nAir\u0101va\u1e47a, marked with the signs of distinguished gifts, and remarkable\nfor its capacity. On it, followed by the troop of very devoted slaves,\nfriends, and servants, like unto the moon surrounded by the starry\nhost, he rode, as the spring was come, to the forest park, wherein the\ntrees and the flowers were blooming, and the flamingoes, cranes,\npeacocks, parrots, mainas, cuckoos, and pheasants, were calling. There\ncame up hastily unto Prince Vi\u015bva\u1e47tara, certain Brahmans who were\nengaged in discussion, and said to him, \u201cKshatriya prince, may you be\nvictorious!\u201d And they added thereto, \u201cIn the world with beings divine\nand not divine you are renowned as an All-giver. Therefore it is meet\nthat you should give us this splendid elephant.\u201d When they had said\nthis, the Bodisat swiftly alighted from the splendid elephant, and\nhaving presented that most splendid elephant to them with the utmost\ngood humour, he said, \u201cAs I have given the elephant to the Brahmans\nwith the greatest pleasure, so may I, after I have given away the three\nworlds, become possessed of perfect insight!\u201d\n\nWhen it became known that King Vi\u015bv\u0101mitra\u2019s son, Vi\u015bva\u1e47tara, had given\nthe splendid elephant, R\u0101jyavardhana, to the Brahmans who were engaged\nin discussion, and King Vi\u015bv\u0101mitra heard the news, he became angry, and\nhe sent for Prince Vi\u015bva\u1e47tara, and ordered him to quit the country.\nDiscarded by his father, Vi\u015bva\u1e47tara reflected that he, striving after\ncompletest insight, clothed with the armour of virtue out of good will\ntowards the whole world, had given away even his elephant; that so long\nas he dwelt at home he had bestowed gifts according to his means; that\ndwelling in the penance-forest he had to strive intensely; that as he\nwas not capable of refusing requests, he would rather quit his home and\ngo into the penance-forest. Thereupon the Bodisat, after having\npronounced a strong vow, went to his wife, Madr\u012b, and told her\neverything. As soon as she had heard his words she joined the palms of\nher hands, and, with heart fearful of being parted from the loved one,\nshe said to the Bodisat, \u201cO lord, if this be so, I too will go into the\npenance-forest. Parted from you, O lord, I am not capable of living a\nsingle instant longer. And why? As the sky when it is deprived of the\nmoon, as the earth when it is deprived of water, so is the wife who is\ndeprived of her husband.\u201d\n\nThe Bodisat said, \u201cThere is no doubt that we must ultimately be parted,\nfor such is the way of the world. You are accustomed to excellent food\nand drink, clothes and couches, and therefore you are of a very\ndelicate constitution. In the penance forest it is necessary to sleep\non grass and leaves, to feed on roots, flowers, and fruits, and to walk\non a ground which is covered with millet and thorns and splinters, to\nkeep constantly to one kind of food, to practise magnanimity towards\nall beings, and to offer hospitality to those who appear unexpectedly.\nAs even there I shall undoubtedly bestow gifts according to my means,\nyou must feel absolutely no regret on that account. Therefore you ought\nto think this over well for a time.\u201d\n\nMadr\u012b replied, \u201cO lord, so long as I am able, I will follow after you.\u201d\nThe Bodisat said, \u201cIf this be so, be mindful of your vow.\u201d\n\nThen the Bodisat went to his father, paid him reverence with his head,\nand said, \u201cO father, be pleased to forgive me my fault, the giving away\nof the elephant. As I am now going forth from the city into the forest,\nyour treasury, O king, will not become empty.\u201d The king, losing his\nbreath from grief at the parting, said with tremulous voice, \u201cO son,\ngive up making presents and remain here.\u201d The Bodisat replied, \u201cThe\nearth and its mountains may perhaps be destined to overthrow; but I, O\nlord of the earth, cannot turn aside my mind from giving.\u201d\n\nAfter saying these words he went away, mounted a chariot along with his\nson, daughter, and wife, and went forth from the good city; hundreds of\nthousands of the towns-people and country folks attending him with\nlamentation. A certain man who heard this wailing and lament, and saw\nsuch great crowds streaming towards the city-gate, asked another man,\n\u201cHey, friend, wherefore has so great a multitude set up such a\nlamentation?\u201d \u201cHonoured sir,\u201d was the reply, \u201cdo not you know in what\nway the king\u2019s own son has been sent away from here, because he\npersistently took pleasure in giving?\u201d\n\nWhen the prince, together with his wife and children, had reached the\nmargin of the forest, all the people who formed his retinue raised a\nloud cry of lament. But so soon as it was heard, the Bodisat addressed\nthe retinue which had come forth from the good city, and ordered it to\nturn back, saying\u2014\n\n\u201cHowever long anything may be loved and held dear, yet separation from\nit is undoubtedly imminent. Friends and relatives must undoubtedly be\nsevered from what is dearest to them, as from the trees of the\nhermitage wherein they have rested from the fatigues of the journey.\nTherefore, when ye reflect that all over the world men are powerless\nagainst separation from their friends, ye must for the sake of peace\nstrengthen your unsteady minds by unfailing exertion.\u201d\n\nWhen the Bodisat had journeyed three hundred yojanas, a Brahman came to\nhim and said, \u201cO Kshatriya prince, I have come three hundred yojanas\nbecause I have heard of your virtue. It is meet that you should give me\nthe splendid chariot as a recompense for my fatigue.\u201d\n\nMadr\u012b could not bear this, and she addressed the Brahman in angry\nspeech. \u201cAlas! this Brahman, who even in the forest entreats the king\u2019s\nson for a gift, has a merciless heart. Does no pity arise within him\nwhen he sees the prince fallen from his royal splendour?\u201d The Bodisat\nsaid, \u201cFind no fault with the Brahman.\u201d\n\n\u201cWhy not?\u201d\n\n\u201cMadr\u012b, if there were no people of that kind who long after riches\nthere would also be no giving, and in that case how could we,\ninhabitants of the earth, become possessed of insight? As giving and\nthe other P\u0101ramit\u0101s (or virtues essential to a Buddhaship) rightly\ncomprise the highest virtue, the Bodisats constantly attain to the\nhighest insight.\u201d\n\nThereupon the Bodisat bestowed the chariot and horses on that Brahman\nwith exceeding great joy, and said, \u201cO Brahman, by means of this gift\nof the chariot, a present free from the blemish of grudging, may I be\nenabled to direct the car of the sinless law directed by the most\nexcellent Rishi!\u201d When Vi\u015bva\u1e47tara had with exceeding great joy bestowed\non the Brahman the splendid chariot he took Prince K\u1e5bish\u1e47a on his\nshoulder, and Madr\u012b took Princess J\u0101lin\u012b. [141] They went forth into\nthe forest, and at length arrived at the forest of penance.\n\nIn that penance-forest Vi\u015bva\u1e47tara dwelt, after he had taken the vow\nwhich pleased his heart. One day, when Madr\u012b had gone to collect roots\nand fruits in the penance-forest, a Brahman came to Vi\u015bva\u1e47tara, and\nsaid, \u201cO prince of Kshatriya race, may you be victorious! As I have no\nslave, and wander about alone with my staff, therefore is it meet that\nyou should give me your two children.\u201d As the Bodisat, Vi\u015bva\u1e47tara,\nafter hearing these words, hesitated a little about giving his beloved\nchildren, the Brahman said to the Bodisat\u2014\n\n\u201cO prince of Kshatriya race, as I have heard that you are the giver of\nall things, therefore do I ask why you still ponder over this request\nof mine. You are renowned all over the earth as the possessor of a\ncompassion which gives away all things: you are bound to act constantly\nin conformity with this renown.\u201d\n\nAfter hearing these words the Bodisat said to the Brahman, \u201cO great\nBrahman, if I had to give away my own life I should not hesitate for a\nsingle moment. How, then, should I think differently if I had to give\naway my children? O great Brahman, under these circumstances I have\nbethought me as to how the children, when given by me, if I do give\naway these two children who have grown up in the forest, will live full\nof sorrow on account of their separation from their mother. And\ninasmuch as many will blame me, in that with excessive mercilessness I\nhave given away the children and not myself, therefore is it better\nthat you, O Brahman, should take me.\u201d\n\nThen said the Brahman to Vi\u015bva\u1e47tara, \u201cO prince of Kshatriya race,\ndescended from a great kingly family, as I have perceived how all over\nthis earth your virtue is extolled, your goodness which takes pity on\nall beings\u2014the presents, the hospitality, and the honour with which you\nwelcome \u015arama\u1e47as, Brahmans, and strangers, and fulfil all the\nexpectations of the poor and needy, the helpless and the hungry\u2014it is\nnot right that I, after having come to you, should remain without a\npresent and deprived of the fruit of my journey, and that, with the\nknowledge that I have not obtained it, all the hopes which my mind had\ncherished should be brought to nought. Therefore is it meet that you,\nfulfilling my hopes, should give me the children. And why? One who gave\naway the earth, clothed with the ocean as with a garment, possessing\nthe corn-fields as its incomparable eyes, the mighty hills as the upper\nparts of its body with breasts, and supporting towns and villages,\nwould not be equal in might to you.\u201d\n\nWhen the Bodisat Vi\u015bva\u1e47tara had heard these words of the Brahman, he\nlaid aside the longing which clung to the children, saying to himself,\n\u201cIf I give the two children to the Brahman, Madr\u012b and I will feel the\npain of parting with the children. But if I do not give them to him,\nthen I shall prove faithless to my vow, and the Brahman, disappointed\nin his hopes, will go away as he came. If he receives them, despairing\ngrief for the loss of my children will be my lot upon earth. If I act\notherwise, I break my promise and my vow disappears.\u201d\n\nThen the Bodisat Vi\u015bva\u1e47tara determined to give up his beloved children,\nand he said, \u201cWell, then, this takes place in order that, by means of a\nhundred kinds of penance, I, like a pillared transit bridge resembling\nthe full moon with spotless visage, may save from the sea of troubles,\ncontaining manifold terrors, those who sink into its bottomless\ndepths.\u201d After he had uttered these words with an untroubled\ncountenance, his eyes filled with tears, and he gave his two children\nto the Brahman, and said, \u201cAs I am to obtain a very great recompense in\nreturn for the gift of the children, I shall save the world from the\nocean of revolution.\u201d\n\nImmediately after the surrender of the children, the earth quaked in a\nsixfold manner. When the ascetics who dwelt in the forest, terrified by\nthe earthquake, asked one another by whose power the earth had been\nshaken in so intolerable a manner, and wished to know who it was who\npossessed such power, an old ascetic of the Va\u015bish\u1e6dha race, who was\nversed in the meanings of signs, made the matter known to them, saying,\n\u201cThe earth has doubtless been set in movement because Vi\u015bva\u1e47tara, in\norder that he may completely redeem men reduced to despair by trouble,\nhas given up his two bright-eyed, beloved children, who dwelt in the\npenance-forest, partaking of fruit and water.\u201d\n\nNow, when the two children saw that their father was about to give them\naway, they touched Vi\u015bva\u1e47tara\u2019s feet, uttering mournful cries, and\njoining the palms of their hands, and saying, \u201cO father, will you give\nus away in the absence of our mother? Be content to give us up after we\nhave seen her.\u201d Then the Bodisat gave way under the grief which had\nlaid hold of his mind, and his face was wet with tears as he embraced\nhis two children and said, \u201cO children, in my heart there is no\nunkindness, but only merciful compassion. As I have manifested virtue\nfor the salvation of the whole world, I give you away, whereby I may\nattain unto complete insight, and, having myself obtained rest, may\nsave the worlds which lie, deprived of support, in the ocean of woes.\u201d\n\nWhen the children perceived that their father\u2019s resolve was firm to\ngive them up, they paid honour to his feet with their heads, laid their\npalms together, and said with soft complaint, \u201cIf you have severed the\ncord, we have this to say: grant us forbearance. O father, be pleased\nto utter the words. Every fault which we, as children, have committed\nagainst you, our superior, or any words at any time uttered by us,\nwhich displeased you, or anything in which, not obeying you, we have\nwrongly left aught undone\u2014grant us forgiveness of these things,\nregarding them as the faults of children.\u201d\n\nAfter they had thus spoken, and had paid reverence to their father, and\nthree times encompassed him, they went forth from the hermitage, ever\nlooking back with tearful eyes, keeping in their hearts those things\nwhich they had to say to their superior. The Bodisat consoled them with\ncompassionate words, and then, desiring to attain to the highest\ninsight, he betook himself to a hut made of leaves in the forest of\npenance.\n\nScarcely had the children gone away when the system of the three\nthousand worlds quaked six times. Many thousands of gods filled the air\nwith sounds of shouting and rejoicing, and cried, \u201cOh the great deed of\nsurrender! Truly is he worthy of being wondered at, whose mind remains\nconstant even after the surrender of both his children.\u201d\n\nMeanwhile Madr\u012b had set off for the hermitage, carrying roots and\nfruits, and when the earth shook, she hurried on all the faster towards\nthe hermitage. A certain deity, who perceived that she might hinder the\nsurrender which the Bodisat proposed to make for the salvation of the\nworld, assumed the form of a lioness, and barred her way. Then Madr\u012b\nsaid to this wife of the King of the Beasts, \u201cO wife of the King of the\nBeasts, full of wantonness, wherefore do you bar my way? In order that\nI may remain truly irreproachable, make way for me that I may pass\nswiftly on. Moreover, you are the wife of the King of the Beasts, and I\nam the spouse of the Lion of Princes, so that we are of similar rank.\nTherefore, O Queen of the Beasts, leave the road clear for me.\u201d\n\nWhen Madr\u012b had thus spoken, the deity, who had assumed the form of the\nlioness, turned aside from the way. Madr\u012b reflected for a moment,\nrecognising inauspicious omens, for the air resounded with wailing\nnotes, and the beings inhabiting the forest gave forth sorrowful\nsounds, and she came to the conclusion that some disaster had certainly\ntaken place in the hermitage, and said, \u201cAs my eye twitches, as the\nbirds utter cries, as fear comes upon me, both my children have\ncertainly been given away; as the earth quakes, as my heart trembles,\nas my body grows weak, my two children have certainly been given away.\u201d\n\nWith a hundred thousand similar thoughts of woe she hastened towards\nthe hermitage. Entering therein she looked mournfully around, and, not\nseeing the children, she sadly with trembling heart followed the traces\nleft on the ground of the hermitage. \u201cHere the boy K\u1e5bish\u1e47a and his\nsister were wont to play with the young gazelles; here is the house\nwhich they twain made out of earth; these are the playthings of the two\nchildren. As they are not to be seen, it is possible that they may have\ngone unseen by me into the hut of foliage and may be sleeping there.\u201d\nThus thinking and hoping to see the children, she laid aside the roots\nand fruits, and with tearful eyes embraced her husband\u2019s feet, asking,\n\u201cO lord, whither have the boy and girl gone?\u201d Vi\u015bva\u1e47tara replied, \u201cA\nBrahman came to me full of hope. To him have I given the two children.\nThereat rejoice.\u201d When he had spoken these words, Madr\u012b fell to the\nground like a gazelle pierced by a poisoned arrow, and struggled like a\nfish taken out of the water. Like a crane robbed of her young ones she\nuttered sad cries. Like a cow, whose calf has died, she gave forth many\na sound of wailing. Then she said, \u201cShaped like young lotuses, with\nhands whose flesh is as tender as a young lotus leaf, [142] my two\nchildren are suffering, are undergoing pain, wherever they have gone.\nSlender as young gazelles, gazelle-eyed, delighting in the lairs of the\ngazelles, what sufferings are my children now undergoing in the power\nof strangers? With tearful eyes and sad sobbing, enduring cruel\nsufferings, now that they are no longer seen by me, they live\ndowntrodden among needy men. They who were nourished at my breast, who\nused to eat roots, flowers, and fruits, they who, experiencing\nindulgence, were ever wont to enjoy themselves to the full, those two\nchildren of mine now undergo great sufferings. Severed from their\nmother and their family, deserted by the cruelty of their relatives,\nthrown together with sinful men, my two children are now undergoing\ngreat suffering. Constantly tormented by hunger and thirst, made slaves\nby those into whose power they have fallen, they will doubtless\nexperience the pangs of despair. Surely I have committed some terrible\nsin in a previous existence, in severing hundreds of beings from their\ndearest ones. Therefore do I now lament like a cow which has lost its\ncalf. If there exists any exorcism, by which I can gain over all\nbeings, so shall my two children, after having been made slaves, be by\nit rendered free.\u201d\n\nThen Madr\u012b, looking upon the thick-foliaged trees which the children\nhad planted and tended, embraced them tenderly, and said, \u201cThe children\nfetched water in small pitchers, and dropped water on the leaves. You,\nO trees, did the children suckle, as though ye had been possessed of\nsouls.\u201d Further on, when she saw the young gazelles with which the\nchildren used to play, standing in the hermitage, she sadly said,\ngently wailing, \u201cWith the desire of seeing their playfellows do the\nyoung gazelles visit the spot, searching among the plants, offering\ncompanionship with my never-ending woe.\u201d Afterwards, when the\nfootprints on the road along which the children had gone became\ninterrupted, and she saw that their footprints did not lie in a\nstraight line, but in all sorts of directions, she was seized by bitter\nanguish, and cried, \u201cAs the footprints point to dragging along and some\nof them to swiftness of pace, you must surely have driven them on with\nblows, O most merciless Brahman. How have my children fared with tender\nfeet, their throats breathing with difficulty, their voices reduced to\nweakness, their pretty lower lips trembling, like gazelles timidly\nlooking around?\u201d\n\nObserving how she bore herself and uttered complaints, the Bodisat\nexerted himself to exhort his wife with a series of such and such words\nabout instability, and said: \u201cNot for the sake of renown, nor out of\nanger, have I given away your two children; for the salvation of all\nbeings have I given the children, whom it was hard to give. By giving\nup the objects which it is hardest to give up, children and wife, may\none, like the great souls, attain to the completest insight. O Madr\u012b,\nas I cling closely to giving, I have given for the redemption of the\nworld the children whom it was hard to give. My purpose is to sacrifice\nall things, to give myself, my wife, my children, and my treasures.\u201d\n\nWhen after a time Madr\u012b had recovered her strength of mind, she said to\nthe Bodisat: \u201cI will in nothing be a hindrance to you. Let your mind be\nconstant. If you wish to give me too, give me without hesitation. As\nsoon as, O courageous one, you have attained to that, for the sake of\nwhich you give up that which is connected with difficulty, save all\nbeings from revolution.\u201d\n\nWhen the King of the Gods, \u015aakra, perceived this marvellous endurance\non the part of the Bodisat, and the striving of Madr\u012b, and their deeds\nvery hard to be accomplished, he descended from heaven, surrounded by\nthe company of the thirty-three gods, into the hermitage and lighted it\nup with great brilliance. Remaining in the air, he said to the Bodisat:\n\u201cInasmuch as after this fashion, O mighty one, in the foolish world,\nthe mind of which is bound fast by knots of ignorance, in the world\nwhich is fettered by the bonds of a mind which pays homage to\nenjoyment, you alone, superior to passion, have given up the children\nin whom you delighted, you have certainly attained to this degree\nthrough stainless and joyless tranquillity.\u201d\n\nAfter gratifying the Bodisat with these words, the King of the Gods,\n\u015aakra, said to himself: \u201cAs this man, when alone and without support,\nmight be driven into a corner, I will ask him for Madr\u012b.\u201d So he took\nthe form of a Brahman, came to the Bodisat, and said to him: \u201cGive me\nas a slave this lovely sister, fair in all her limbs, unblamed by her\nhusband, prized by her race.\u201d Then in anger spake Madr\u012b to the Brahman:\n\u201cO shameless and full of craving, do you long after her who is not\nlustful like you, O refuse of Brahmans, but takes her delight according\nto the upright law.\u201d Then the Bodisat, Vi\u015bva\u1e47tara, began to look upon\nher with compassionate heart, and Madr\u012b said to him: \u201cI have no anxiety\non my own account, I have no care for myself; my only anxiety is as to\nhow you are to exist when remaining alone.\u201d Then said the Bodisat to\nMadr\u012b: \u201cAs I seek after the height which surmounts endless anguish, no\ncomplaint must be uttered by me, O Madr\u012b, upon this earth. Do you,\ntherefore, follow after this Brahman without complaining. I will remain\nin the hermitage, living after the manner of the gazelles.\u201d\n\nWhen he had uttered these words, he said to himself with joyous and\nexceedingly contented mind: \u201cThis gift here in this forest is my best\ngift. After I have here absolutely given away Madr\u012b too, she shall by\nno means be recalled.\u201d Then he took Madr\u012b by the hand, and said to that\nBrahman: \u201cReceive, O most excellent Brahman, this my dear wife, loving\nof heart, obedient to orders, charming in speech, demeaning herself as\none of lofty race.\u201d\n\nWhen, in order to attain to supreme insight, he had given away his\nbeautiful wife, the earth quaked six times to its extremities like a\nboat on the water. And when Madr\u012b had passed into the power of the\nBrahman, overcome by pain at being severed from her husband, her son,\nand her daughter, with faltering breath and in a voice which huskiness\ndetained within her throat, she spoke thus: \u201cWhat crime have I\ncommitted in my previous existence that now, like a cow whose calf is\ndead, I am lamenting in an uninhabited forest?\u201d Then the King of the\nGods, \u015aakra, laid aside his Brahman\u2019s form, assumed his proper shape,\nand said to Madr\u012b: \u201cO fortunate one, I am not a Brahman, nor am I a man\nat all. I am the King of the Gods, \u015aakra, the subduer of the Asuras. As\nI am pleased that you have manifested the most excellent morality, say\nwhat desire you would now wish to have satisfied by me.\u201d\n\nRendered happy by these words, Madr\u012b prostrated herself before \u015aakra,\nand said: \u201cO thou of the thousand eyes, may the lord of the three and\nthirty set my children free from thraldom and let them find their way\nto their grandfather.\u201d After these words had been spoken the Prince of\nthe Gods entered the hermitage and addressed the Bodisat. Taking Madr\u012b\nby the left hand, he thus spake to the Bodisat: \u201cI give you Madr\u012b for\nyour service. You must not give her to any one. If you give away what\nhas been entrusted to you, fault will be found with you.\u201d\n\nAfterwards the King of the Gods, \u015aakra, deluded the Brahman who had\ncarried off the boy and girl, so that under the impression that it was\nanother city, he entered the selfsame city from which they had\ndeparted, and there set to work to sell the children. When the\nministers saw this they told the king, saying, \u201cO king, your\ngrandchildren, K\u1e5bish\u1e47a and J\u0101lin\u012b, have been brought into this good\ncity in order to be sold, by an extremely worthless Brahman.\u201d When the\nking heard these words, he said indignantly, \u201cBring the children here,\nforthwith.\u201d\n\nWhen this command had been attended to by the ministers, and the\ntownspeople had hastened to appear before the king, one of the\nministers brought the children before him. When the king saw his\ngrandchildren brought before him destitute of clothing and with foul\nbodies, he fell from his throne to the ground, and the assembly of\nministers, and the women, and all who were present began to weep. Then\nthe king said to the ministers: \u201cLet the bright-eyed one, who, even\nwhen dwelling in the forest, delights in giving, be summoned hither at\nonce, together with his wife.\u201d\n\nAfter this the King of the Gods, \u015aakra, having paid reverence to the\nBodisat, returned to his own habitation.\n\n\n\nNow, when King Vi\u015bv\u0101mitra was dead, the Brahmans, the ministers, the\ntowns-people, and the country people, went to the hermitage and with\nentreaties invited the Bodisat to come to the city. There they\ninstalled him as king. Thereafter King Vi\u015bva\u1e47tara was known by the name\nof Vi\u015bvaty\u0101ga (all-giver). And after he had made presents of various\nkinds to the \u015arama\u1e47as, Brahmans, the poor and needy, his friends and\nrelations, his acquaintances and servants, he uttered these \u015blokas: \u201cIn\norder to obtain supreme insight have I fearlessly bestowed gifts on\nKshatriyas, Brahmans, Vai\u015byas, S\u016bdras, Cha\u1e47\u1e0d\u0101las, and Pukkasas, with\ngold and silver, oxen and horses, jewelled earrings, and labouring\nslaves. For giving is the most excellent of virtues. With a heart free\nfrom passion have I given away my wife and children, and obtained\nthereby power over men in this and the other world.\u201d\n\nAs King Vi\u015bv\u0101mitra had, for Vi\u015bva\u1e47tara\u2019s sake, bestowed great treasures\non the Brahman Jujaka, who had thereby attained to great wealth,\nJujaka\u2019s friends and relations, and those who were dear to him, came to\nhim and said: \u201cYour property and wealth and high fortune all depend\nupon Vi\u015bva\u1e47tara.\u201d He replied: \u201cWhat have I to do with Prince\nVi\u015bva\u1e47tara? As I was born in the first caste, I have obtained the\nrecompense of the world, and therefore have I become so wealthy.\u201d\n\n\n\n\n\n\n\n\nXVII.\n\nTHE FULFILLED PROPHECY. [143]\n\n\nIn long past times King Sarjarasin [144] reigned in V\u0101r\u0101\u1e47as\u012b, over that\ngreat, rich, prosperous, blissful, and populous city. He took to wife\nthe daughter of another king, and lived with her. She became with\nchild, and after the lapse of eight or nine months, when the sun was\nhigh at midday, she gave birth to a very fine boy. When the boy\u2019s\nbirth-feast was held, and it was asked what name should be given to\nhim, the ministers said: \u201cO king, as the boy was born at the time when\nthe sun [s\u016brya] is highest, let him be named S\u016bryanemi.\u201d When he had\nreceived that name, he was entrusted to eight nurses, two for carrying,\ntwo for suckling, two for cleansing, and two for playing. These eight\nnurses nourished him with milk, curdled milk, butter, melted butter,\nbutter-foam, and other excellent kinds of food, and he grew apace like\na lotus in a pool. When he had grown up he learnt writing, reckoning,\ndrawing, and hand-reckoning, and the arts and accomplishments which\nbefitted a prince of the Kshatriya race, destined to be a king. King\nSarjarasin\u2019s first wife was named Dharmik\u0101, and his prime minister, in\nwhom the king placed the greatest confidence, Gosh\u1e6dhila.\n\nAfter some time Dharmik\u0101 again became with child. The diviners declared\nthat a son would be born, who would take the king\u2019s life, and usurp\nroyal power, setting the diadem on his own head. After a time King\nSarjarasin fell ill, and when his illness could not be cured, although\nremedies of all kinds were applied, he reflected, after he had learnt\nthe state of his body, that it would be necessary to take precautions\nin order that S\u016bryanemi, after becoming king on his decease, should not\ncause Dharmik\u0101 to be put to death. So he determined to entrust her to\nhis minister, Gosh\u1e6dhila, whom he had supplied with valuable property.\nHaving sent for him, he said to him: \u201cDharmik\u0101 is my first wife, you\nare my first minister. As I am aware of my position, and I am\nundoubtedly about to lose my life, you must out of love for me take\ncare that S\u016bryanemi does not put Dharmik\u0101 to death.\u201d\n\nThe minister gave him a consoling promise. When Sarjarasin had died and\nhis body had been burned with all pomp, S\u016bryanemi was consecrated as\nking. He gave orders to his ministers to put Dharmik\u0101 to death.\nGosh\u1e6dhila remonstrated against this, saying: \u201cO king, is it just to put\nher to death rashly? Who can tell whether she will bear a son or a\ndaughter? If a son is born, he shall be put to death.\u201d King S\u016bryanemi\nordered him to act in accordance with this saying, and to keep watch\nover the queen. So Gosh\u1e6dhila took her to his own house, where, after\neight or nine days, she gave birth to a son. That same day a\nfisherman\u2019s wife gave birth to a girl. Immediately after the\nconfinement Gosh\u1e6dhila, who had gained over the fisherman\u2019s wife with\nmoney, exchanged the children, and told the king that Dharmik\u0101 had been\ndelivered of a girl. The boy was suckled and brought up by the\nfisherwoman. When he had grown up he learnt reading and writing, and as\nhe took to making verses, he was called the verse-writing fisher-lad.\n\nGosh\u1e6dhila informed Dharmik\u0101 that she had a son who was a poet, and she\nfelt a desire to see him. The minister tried to dissuade her from that,\nbut she could not overcome her longing. Gosh\u1e6dhila saw how dangerous the\nmatter was, and perceived that some precaution must be taken, and he\nsent the lad to the queen with a fish. When the youth entered the\npalace the king became aware that this poetic fisher-lad was he of whom\nof the diviners had predicted that he would take the king\u2019s life, place\nthe diadem on his own head, and usurp the regal power. So he ordered\nthe ministers to lay hands on him in order that he might not escape.\nThe youth heard of this as the order passed from mouth to mouth, so he\nran this way and that way until he came to the house of an old woman\nwho hid him away. From thence, after his body had been anointed with\noil of mustard and sesame, and laid upon a bier as if it had been a\ncorpse, he was carried out to the cemetery and deposited there. A man\nwho was looking for fruits and flowers there saw him get up and run\naway. The men who were sent in pursuit of him asked this man if he had\nseen a person of such and such a height, and such and such an\nappearance, going that way. He told them in what direction the youth\nhad gone, and they followed after him.\n\nThe youth reached a hill-town, entered into the house of a dyer, and\ntold him his story. So when his pursuers began to search the town, the\ndyer placed the youth in a clothes chest, which he set upon an ass, and\nso took him out of the town to a bath-house, where he left him. The\nyouth stood up, looked around on all four sides and went away. But\nthere also he was seen by a man, who disclosed the fact to his\npursuers, and showed them the road which he had taken. The youth came\nto another village, and entered the house of a shoemaker, to whom he\ntold his story, and whom he asked to make him a pair of shoes, the toes\nof which should be where the heels generally are. The shoemaker\ndeclared he had never made shoes of that kind. The youth replied in\nverse:\u2014\n\n\u201cManifold is the mind, numerous are gifts. They cannot be weighed in\nthe same scale. So make me, O shoemaker, what I have ordered, with the\nheels in front.\u201d\n\nAccording to these instructions, the shoemaker made him shoes of that\nkind. As the town was surrounded by a wall, the youth put on the shoes,\ncrept out through a cistern, and got away. His pursuers, following the\ntraces left by his shoes, were led back by them to the village, and\nthey perceived that he had escaped. He took to the water, and was\nconveyed by the N\u0101gas to their residence.\n\nAs the news of this passed from mouth to mouth, King S\u016bryanemi learnt\nthat the N\u0101gas had received the youth into their dwelling-place.\nThereupon he ordered his ministers to summon into his presence all the\nsnake-charmers who lived in his realm. When they had done this, the\nking said to the snake-charmers, \u201cHonoured sirs, go and question the\nN\u0101gas in such and such a N\u0101ga residence.\u201d In compliance with the king\u2019s\norders, the snake-charmers all betook themselves thither.\n\nNow a Yaksha named Pingala, who lived upon flesh and blood, dwelt in a\ncertain wilderness. As the wild beasts, not to speak of human beings,\nhad deserted this wilderness from fear of him, it was called the\nPingala wilderness. When the snake-charmers made their preparations for\nthe purpose of endangering the N\u0101gas by spells, the youth became\nfrightened, and, knowing no other way of escape, fled into the\nPingala-wilderness. The N\u0101gas took counsel together, and decided that\nit would not be right if they were not to save the youth from the\nPingala-wilderness, and that it would do them a hurt if he were to be\nkilled by Pingala; but they did not know what to do. However, the N\u0101ga\nking told them to give information to the snake-charmers. The N\u0101gas\nsaid to them, \u201cHonoured ones, he on whose account ye have troubled us\nhas been put to death by our contrivance, for he has fled into the\nPingala-wilderness.\u201d The snake-charmers reported the matter to the\nking, who gave orders to continue the search after the youth. Meanwhile\nthe youth took to wandering about in the Pingala-wilderness.\n\nThe Yaksha Pingala was sitting at a certain spot surrounded by his\ndogs. When he and his dogs saw the youth from afar, he reflected that\nhe had heard that the youth would kill him, and he thought that he had\ncome for that purpose. So he set the dogs on the youth. But the youth\noutstripped them and climbed up a tree. Pingala and the dogs lay in\nwait for him at the foot of the tree. Pingala asked him if he had not\nheard that a demon named Pingala dwelt in the Pingala wilderness, and\nput to death all who came thither. And he summoned him to come down,\nseeing that he must die. The youth replied, \u201cSo long as I live I shall\nremain here.\u201d As soon as the Yaksha Pingala, who had placed himself in\nthe shade with his ascetic\u2019s cloth, [145] had gone to sleep, the youth\nthrew down on him a part of his clothes. The dogs thought that it was\nthe youth who had fallen down, so they ate up the Yaksha Pingala and\nwent away.\n\nThe youth slowly descended from the tree, and, after wandering to and\nfro, remembered that he had an uncle, who had retired from the world\namong the Rishis, and he determined to go to him. He lived in a hill\ndistrict, in a grove which was well provided with excellent roots,\nflowers, fruit, and water, with clumps of various trees, and with the\nsong of different kinds of birds. By means of inquiries the youth\ngradually made his way thither, and he informed his uncle of his\nrelationship to him, and took up his abode with him. But even there the\nking\u2019s men searched for him, and they were on the point of laying hands\non him, when he jumped down a precipice. As he sprang into the air, a\nman seized hold of his head-dress, and the head-dress remained in the\nman\u2019s hands. As the pursuers supposed that he was dead, they determined\nto go away. So they took the head-dress, and went to the king, and said\nto him, \u201cO king, the fisher-lad poet is dead, here is his head-dress.\u201d\nAnd the king provided them with good things.\n\nAfter a while a deity, who dwelt in the Rishi-grove, said to that\nRishi, \u201cDo not you take any interest, then, in your nephew, who is\nreduced to despair, subjected to intolerable woes?\u201d The Rishi replied,\n\u201cIf I keep him in mind no more, may I die upon the spot!\u201d The Rishi was\nin possession of spells and magic formulas, and knew one spell by which\na man might be turned into a woman and back again into a man. This\nspell he taught to his nephew, and said to him, \u201cNow, go away, and be\nfearless and free from anxiety.\u201d The youth, by means of the spell,\nassumed the form of an incomparably beautiful woman, and betook himself\nto V\u0101r\u0101\u1e47as\u012b. While abiding in the king\u2019s park he was seen by the\nkeeper, who was astounded, and set off instantly and informed King\nS\u016bryanemi, saying, \u201cO king, a woman of supreme beauty and youth is\ndwelling in the park.\u201d The king ordered him to fetch the woman. By the\npowerful dispensation of fortune the woman was brought to the palace,\nand King S\u016bryanemi became violently enamoured of her. But when an\nopportunity occurred, the youth put the king to death in a solitary\nspot. Then he reversed the spell and became a man again. Afterwards he\nset the crown on his head, and, after making the minister Gosh\u1e6dhila\nacquainted with the matter, assumed the regal power. A deity said in a\n\u015bloka, \u201cHe whose head has not been cut off, he is not dead. He gets up\nagain and completes his work. Like unto the poet, when he found his\nopportunity and slew the son of Sarjarasin.\u201d\n\n\n\n\n\n\n\n\nXVIII.\n\nTHE TWO BROTHERS. [146]\n\n\nIn long past times, a king came to the throne in the palace of a\ncountry well provided with riches, prosperity, good harvests, and\nnumerous inhabitants. Some time afterwards his wife became with child,\nand, after the lapse of eight or nine months, gave birth to a very\nhandsome boy, complete in limbs and joints, whose skin was the colour\nof gold, whose head stood out like a canopy, and who had long arms, a\nbroad forehead, interlacing eyebrows, and a high-arched nose. At his\nbirth there occurred many thousands of happy events. When his\nbirth-feast was held, and the question arose as to giving him a name,\nthe ministers said, \u201cO king, as many thousands of happy events have\ntaken place at his birth, let him be called Ksheman\u00b7kara. [147]\u201d This\nname was given to him, and he was entrusted to eight nurses, two to\ncarry him, two to suckle him, two to cleanse him, and two to play with\nhim. These nurses brought him up on various milk products and other\nexcellent forms of nourishment, so that he shot up like a lotus in a\npool.\n\nThe king\u2019s wife again became with child, and after the lapse of eight\nor nine months a boy was born, at whose birth many thousands of\nunfortunate events took place, on which account there was given to him\nthe name of P\u0101pan\u00b7kara. [148] He also thrived apace and grew up.\n\nThe young Ksheman\u00b7kara, who was of a friendly and merciful nature, and\ncompassionate towards all living creatures, loved to give, taking his\ndelight in bestowing, and conferred gifts upon the \u015arama\u1e47as and\nBrahmans, the poor and the needy who begged of him. His father said to\nhim, \u201cO son, do not be constantly making presents. If you give away so\nfreely, where are we to find the necessary riches?\u201d\n\nNow, in accordance with the nature of things, many men take delight in\ngifts and giving, and when they thus delight themselves their fame is\nextolled in words and verses, and celebrated in all parts of the world.\nThe king of another country, who had heard of the great virtues of the\nprince, wished to give him his daughter. The prince\u2019s father was highly\npleased, and wanted to go to meet her. But Ksheman\u00b7kara said, \u201cUntil I\nhave acquired wealth I will not marry. Allow me, O father, to go to\nsea.\u201d He replied, \u201cDo so.\u201d When he set forth for the sea with his\nmerchandise, his brother, P\u0101pan\u00b7kara, said to himself\u2014\n\n\u201cAs he is now liked and loved by many men, he will be still more liked\nand loved by many men when he shall have equipped a sea-ship and have\nreturned home. And as there will be an opportunity of his being\ninvested with the regal power during our father\u2019s lifetime, therefore\nI, too, instead of remaining here to see whose turn will come, will go\nto sea along with him, and will take away his life out there, and then\nI shall be invested with the heirship even against my father\u2019s will.\u201d\nWith these thoughts in his mind he went to his father, and said to him,\n\u201cO father, as Ksheman\u00b7kara is going to sea I will go with him.\u201d His\nfather said, \u201cDo so.\u201d\n\nNow Ksheman\u00b7kara ordered proclamation to be made throughout the land as\nfollows: \u201cListen, O honourable merchants inhabiting the city. As Prince\nKsheman\u00b7kara is going to sea with merchandise, and as he among you who\nis inclined to go to sea under Prince Ksheman\u00b7kara\u2019s guidance will be\nfreed from tolls, taxes, and freight-money, therefore get ready the\ngoods which are to be taken to sea.\u201d Many hundreds of merchants got\nready goods to be taken to the sea. Then Ksheman\u00b7kara, as the leading\ntrader, accompanied by his brother P\u0101pan\u00b7kara, after performing\nceremonies for the sake of obtaining a successful result, surrounded by\nmany hundreds of merchants, taking with him in waggons, carts, chests,\nand hampers, and on camels, oxen, and asses, quantities of goods to be\ntransported by sea, set out on his way. Visiting lands, towns,\nvillages, commercial emporiums, and estates, he came by degrees to the\nsea-coast. There he purchased a ship for five hundred k\u0101rsh\u0101pa\u1e47as, and\nafter making proclamation three times, set out on the ocean, taking\nwith him five hundred servants, diggers, cleansers, fishermen,\nmariners, and pilots. When on board ship he said to his brother\nP\u0101pan\u00b7kara: \u201cShould a shipwreck take place in the middle of the ocean,\nthen throw your arms round my neck without hesitation.\u201d P\u0101pan\u00b7kara\nreplied, \u201cGood, I will do so.\u201d\n\nAfter a time the ship arrived with a favourable wind at the Island of\nJewels, and the steersman said: \u201cListen, O honourable merchants of\nJambudv\u012bpa! as ye have heard that the Island of Jewels is a mine of\ndiamonds, lapis lazuli, turquoises, emeralds, and divers other precious\nstones, therefore have we come hither. Now then, take yourselves as\nmany jewels as ye wish.\u201d\n\nThey searched for them with joy and desire, and they filled the ship\nfull, as though with rice, pease, sesame, and the like. Now, as\nBodisats are wise and sharp-witted, Prince Ksheman\u00b7kara made fast to\nhis girdle some large jewels of great value. On the way back, when not\nfar from shore, the ship was rendered useless in consequence of an\ninjury inflicted by a sea monster. Therefore P\u0101pan\u00b7kara threw his arms\nround the neck of Ksheman\u00b7kara, who by great exertions brought him\nashore. Exhausted by the burden, Ksheman\u00b7kara fell asleep. As he lay\nsleeping, P\u0101pan\u00b7kara caught sight of the jewels fastened to his girdle,\nand thought: \u201cOught I to return with empty hands while he comes back\nwith such jewels?\u201d Then he took away the jewels from his soundly\nsleeping brother, put both his eyes out with a thorn, and left him\nsightless on the ocean shore.\n\nBy a fortunate chance some oxherds who were tending their cattle came\nto that spot. When they saw the prince, they said, \u201cHo, friend, who are\nyou?\u201d He told them everything that had occurred. When they had heard\nhis story they were filled with compassion, and they led him to the\nhouse of the chief herdsman. There he took to playing on the lute. The\nchief herdsman\u2019s wife, who was charmed by his youth and beauty, heard\nthe sound of his lute and tried to allure him. But he, thinking of a\ncourse of life acquired by good deeds, closed his ears and did not\nstir. As there is nothing which they may not do who are seized by\ndesire, she said to her husband: \u201cThis blind man is trying to tempt me,\nwill you put up with such people?\u201d The prince reflected that, of all\nkinds of anger, the worst is the anger of a wife, and perceived that\nthere was nothing left for him, in order not to be smitten thereby, but\nto go away. So he left the house, and along all manner of streets,\nmarket places, and by-roads, he gained himself a living by his music.\n\nOn the death of his father his brother, P\u0101pan\u00b7kara, came to the throne.\nAnd after a time he himself arrived at the town of that neighbouring\nking who had formerly wished to give him his daughter in marriage. She\nhad by this time grown up, but when there came to woo her the sons of\nkings, ministers, and purohitas, dwelling in many lands, her father\nsaid: \u201cO daughter, Prince Ksheman\u00b7kara, for whom I had intended you,\nwent to sea and there died in consequence of a misfortune. As suitors\nhave now arrived, and as those who do not obtain you will be\ndiscontented, the question arises, what is to be done?\u201d She replied: \u201cO\nfather, if this be the case, let orders be given to have the city swept\nand garnished; I will choose a husband for myself.\u201d\n\nThen the king ordered proclamation to be made in the different lands\nand cities that his daughter was going to choose herself a husband. He\nalso gave orders that his own city should be cleared of stones,\npotsherds, and rubble, sprinkled with sandalwood water, and perfumed\nwith odours, and that canopies, standards, and flags, should be set up,\nand numerous silken hangings displayed, together with flowers of many\nkinds, giving the appearance of a grove of the gods, and that\njoy-inspiring proclamation should be made to this effect: \u201cO honourable\ndwellers in town and country, and crowds of men assembled from various\nlands, give ear! To-morrow the king\u2019s daughter will choose herself a\nhusband. So do ye assemble as is fitting.\u201d\n\nNext morning the king\u2019s daughter, adorned with many ornaments and\nsurrounded by numerous maidens, came to a grove made bright with\nflowers by the deity of the grove, rendered extremely beautiful by the\ndispensation of great good fortune. And when several thousand men had\nassembled in the midst of the city, she came into the assembly in order\nto choose herself a husband. Somewhat removed sat Ksheman\u00b7kara playing\non the lute.\n\nAs men by their deeds are reciprocally connected, and the force of\neffect is constrained by the great power of cause, so it came to pass\nthat the king\u2019s daughter, when her feelings were moved by the sound of\nthe lute, became closely attached to Ksheman\u00b7kara\u2019s playing, and she\nthrew him the crown of flowers, crying, \u201cThis man is my husband.\u201d\n\nThe assembled people were discontented, and some of them in bitterness\nof heart began to find fault with her, saying, \u201cWhat sense is there in\nthis, that the royal princess, who has so much beauty, and who is so\nsupremely young and accomplished, should slight the sons of kings,\nministers, and purohitas, who have come from many lands, besides\nexcellent householders, and should choose a blind man to be her\nhusband?\u201d\n\nWith reluctance and discontent did the officials convey the tidings to\nthe king, saying, \u201cO king, the princess has completed the choice of a\nhusband.\u201d The king said, \u201cWhat manner of man has she chosen?\u201d They\nreplied, \u201cO king, a blind man.\u201d The king also was displeased when he\nheard this, and he sent for his daughter and said, \u201cO daughter,\nwherefore have you chosen such a man as your husband, in spite of there\nbeing extremely young, rich and handsome sons of kings, proprietors,\nmerchants, caravan leaders, ministers, and purohitas?\u201d She replied, \u201cO\nfather, this is the man I want.\u201d The king said, \u201cO daughter, if that be\nso, then go to him. Wherefore do you delay?\u201d She went to him and said,\n\u201cI have chosen you as my husband.\u201d He replied, \u201cTherein you have not\nacted well. Perhaps you have thought, \u2018as such is the case and this man\nis blind, I can give myself to another.\u2019\u201d She replied, \u201cI am not one\nwho does such things.\u201d He said, \u201cWhat proof is there of this?\u201d She\nreplied, commencing an asseveration\u2014\n\n\u201cIf it be true, and my asseveration is righteous, that I have been in\nlove only with Prince Ksheman\u00b7kara and with you, but with none else,\nthen through the power of this truth and my asseveration shall one of\nyour two eyes become sound as before.\u201d\n\nSo soon as this asseveration was uttered, one of his eyes came again\njust as it was before. Then he said, \u201cI am Ksheman\u00b7kara. My brother\nP\u0101pan\u00b7kara reduced me to the state I was in.\u201d She said, \u201cWhat proof is\nthere that you are Prince Ksheman\u00b7kara?\u201d Then he too began to\nasseverate, saying\u2014\n\n\u201cIf it be true, and my asseveration righteous, that although P\u0101pan\u00b7kara\nput out my eyes, I do not in the least bear him malice, then in\nconsequence of the truth and affirmation may my other eye become sound\nas before.\u201d\n\nSo soon as he had pronounced this asseveration, his other eye also\nbecame as it had been originally. Then the royal princess betook\nherself to the king, along with Ksheman\u00b7kara, who was no longer\nimperfect in any part of his body, and said, \u201cO father, this is\nKsheman\u00b7kara himself.\u201d As the king was incredulous, she told him how\neverything had come about. The king was exceedingly astonished, but\nwith great joy did he give his daughter to Ksheman\u00b7kara as his wife.\nThen he set forth with a great army for that city, and drove P\u0101pan\u00b7kara\nfrom power, and set Ksheman\u00b7kara as king upon his father\u2019s throne.\n\n\n\n\n\n\n\n\nXIX.\n\nTHE PUNISHMENT OF AVARICE. [149]\n\n\nIn long past times a hunter wounded an elephant with a poisoned arrow.\nPerceiving that he had hit it, he followed after the arrow and killed\nthe elephant. Five hundred robbers who had plundered a hill-town were\nled by an evil star to that spot, where they perceived the elephant. As\nit was just then a time of hunger with them, they said, \u201cNow that we\nhave found this meat, let two hundred and fifty of us cut the flesh off\nthe elephant and roast it, while two hundred and fifty go to fetch\nwater.\u201d\n\nThen those among them who had cut the flesh off the elephant and cooked\nit, said among themselves, \u201cHonoured sirs, now that we have\naccomplished such a task and collected so much stolen property,\nwherefore should we give away part of it to the others? Let us eat as\nmuch of the meat as we please, and then poison the rest. The others\nwill eat the poisoned meat and die, and then the stolen goods will be\nours.\u201d\n\nSo after they had eaten their fill of the meat, they poisoned what\nremained over. Those who had gone to fetch water, likewise, when they\nhad drunk as much water as they wanted, poisoned what was left. So when\nthey came back, and those who had eaten the flesh drank the water, and\nthose who had drunk the water ate the flesh, they all of them died.\n\nNow there came to that spot a jackal, fettered by the ties of time, and\nit saw all those dead bodies. With a joy that sprang from greediness it\nthought, \u201cAs an extremely large amount of booty has accrued to me, I\nwill take each part of it in its turn.\u201d So it seized the bow with its\njaws, and began to gnaw at the knots of the bowstring. The string\nsnapped, and the end of the bow struck the jackal in the roof of the\nmouth so hard, that it died. The jackal uttered this \u015bloka\u2014\n\n\u201cIt is good to accumulate, but not to accumulate immoderately. See how\nthe jackal, infatuated by greed after the accumulated, was killed by\nthe bow.\u201d\n\n\n\n\n\n\n\n\nXX.\n\nTHE MAGICIAN\u2019S PUPIL. [150]\n\n\nIn long past times, King Brahmadatta lived in V\u0101r\u0101\u1e47as\u012b. There also a\nCha\u1e47\u1e0d\u0101la [151] lived, who was versed in spells and magic lore, and who,\nemploying the G\u0101ndh\u0101ra-Mantra, was wont to obtain by spells from the\nGandham\u0101dana mountain [152] such fruits and flowers as were not in\nseason, and to present them to king Brahmadatta. The King who was\nhighly pleased thereby, made him presents. Now there was a Brahman\nyouth who longed after a knowledge of spells. And in his search after\nthem, in accordance with what he heard spoken thereof, he came from his\nown country to V\u0101r\u0101\u1e47as\u012b. After he had recovered from the fatigues of\nhis journey, he betook himself to the Brahman who was versed in spells\nand magic lore. And when he came before him, he said\u2014\n\n\u201cI wish to serve the Pa\u1e47\u1e0dit.\u201d\n\n\u201cWhy?\u201d\n\n\u201cFor the sake of learning magic.\u201d\n\nThe Cha\u1e47\u1e0d\u0101la replied in verse, \u201cMagic lore is communicated to no man.\nIt dies with its possessor. Or it is vouchsafed to him who has\nknowledge and means and renders service.\u201d\n\nThe youth said, \u201cO Pa\u1e47\u1e0dit, if such is the case, and I have to render\nservice, I ask for how long a time must that be.\u201d\n\n\u201cWhen you have served twelve years,\u201d was the reply, \u201cit will be seen\nwhether I shall communicate it to you or not.\u201d\n\nAs the youth had a great craving after magic lore, he agreed to this,\nand after he had with the greatest joy testified his respect, he\nentered upon his service.\n\nIt happened once that the Cha\u1e47\u1e0d\u0101la came home drunk, and the Brahman\nyouth said to himself, \u201cAs the master has drunk so much more than is\nbefitting, I will lie down to sleep beside him.\u201d The Cha\u1e47\u1e0d\u0101la took to\ntossing about on his bed, and as he did so one side of the bed gave\nway. The noise this made awoke the Brahman youth, who said to himself:\n\u201cAs the master is so restless in his sleep, I will support the bed with\nmy back.\u201d Accordingly he propped up the bed with his back, and\npatiently held out all night [in spite of much discomfort,] [153]\nthinking that if he moved his body, or uttered a word, the teacher\nwould hear the noise he made, and would awake, and be unable to go to\nsleep again.\n\nWhen the Cha\u1e47\u1e0d\u0101la awoke of his own accord, and saw the youth, he asked\nwho was there. The youth replied, \u201cO teacher, it is I, the companion of\nyour fortunes,\u201d and he told him all that had occurred. The Cha\u1e47\u1e0d\u0101la was\ngreatly delighted, and said, \u201cO son, as I am exceedingly pleased, I\nwill teach you the art of magic.\u201d\n\nAs Brahmans are of a conceited nature, the youth could not restrain\nhimself, but must needs immediately make a trial of his magic art on\nthe spot, and then depart. So he employed his magic power, and soared\ninto the sky. When he came to Gandham\u0101dana, he there plucked fruits and\nflowers which were out of season on earth, and gave them to the king\u2019s\npurohita, who gave them to King Brahmadatta. The king asked where he\nhad got them. The purohita replied\u2014\n\n\u201cThere is a Brahman youth here from a distant country. He it is who\ngave them to me. As he is extremely well versed in spells and magic\nlore, and as the Brahman is of a better nature than the Cha\u1e47\u1e0d\u0101la, who\nis despised by the whole world, the question arises of what is to be\ndone with the Cha\u1e47\u1e0d\u0101la. Be pleased to take away his employment from the\nCha\u1e47\u1e0d\u0101la, and to confer it upon the Brahman youth.\u201d\n\nThe king replied, \u201cDo so.\u201d Accordingly the Cha\u1e47\u1e0d\u0101la was deprived of his\nemployment by the purohita, who conferred it upon the Brahman youth.\nBut in consequence of the youth\u2019s ingratitude his magic power deserted\nhim.\n\n\n\n\n\n\n\n\nXXI.\n\nHOW A WOMAN REQUITES LOVE. [154]\n\n\nIn lost past times, in a palace in a land every way blest, there\nreigned a king to whom his wife bore four sons, named \u015a\u0101kha, Gulma,\nAnugulma, and Vi\u015b\u0101kha. After having all grown up, and taken to\nthemselves as wives kings\u2019 daughters from other lands, they began to\nbehave disrespectfully to the king. The king banished them, and they\ndeparted, along with their wives, and came to a desert place, where\ntheir means of sustenance ran short. So they made an agreement among\nthemselves to put their wives to death one after another, and by\nfeeding on their flesh to make their own way through the desert.\nVi\u015b\u0101kha, however, was of opinion that it would be better to sacrifice\nhis own life than to take away another\u2019s, and instead of waiting to see\nwho was to die he determined to escape along with his wife. So he fled\naway with her. But after a time she said, being exhausted by the want\nof food and drink, and by the fatigue of the journey, \u201cO lord, I am\ndying.\u201d Vi\u015b\u0101kha thought that it would be sad if she were to die now,\nafter he had saved her from the hands of the R\u0101kshasas (or cannibals).\nSo he sliced some flesh off his hams and gave it to her to eat, and\nthen he opened the veins of both his arms and gave her the blood to\ndrink. In this way they made their way to a mountain, on which they\nsupported themselves with roots and berries.\n\nAt the foot of this mountain ran a river, into which a man happened to\nfall, whose hands and feet had been cut off. Carried away by the stream\nhe uttered cries of despair. Vi\u015b\u0101kha, who was gathering roots and\nberries somewhere thereabouts, heard his cries for help. His mind being\nstirred with compassion he climbed the mountain, and began looking\nabout on all sides. As soon as he saw the man being swept away by the\nwaters, he ran swiftly down from the mountain, sprang into the river,\nseized the man, and conveyed him ashore. Affected by the sight of his\nmisery he said to him, \u201cO son, whence do you come?\u201d When the man had\ntold him the whole story, Vi\u015b\u0101kha spoke words of solace to him,\nsatisfied his hunger with roots and berries, and then handed him over\nto his wife, thanks to whose care he recovered entirely. With this care\nthere was associated pleasure, which induced her to pay him frequent\nvisits, passing the time in varied talk.\n\nIt is part of the nature of things that Bodisats are not remarkably\naddicted to the passion of love, and so it happened that Vi\u015b\u0101kha\nindulged only from time to time in amorous pleasure. As, in consequence\nof the Bodisat\u2019s power, trees, roots, and berries possessed a special\nforce, living upon them excited the desires of the wife, and she began\nto allure the man who had no hands or feet. The cripple was unwilling\nto respond to her advances, pointing out that he, when as good as dead,\nhad been saved and restored to life by her husband; and that if he were\nto behave in such a way he would be putting himself into a position\nlike unto that of a murderer. But as she repeatedly tempted him, and it\nwas hard for him to master passion, he finally acceded to her request.\n\nAlthough in the fruition of love passion increased, yet he reflected\nthat, as she was now so possessed by passion, and as of all enmities\nthat of the woman is the worst, he was going to ruin. In accordance\nwith these ideas, he began to take counsel with her, saying, \u201cIf your\nhusband finds out that we have lived together, he will undoubtedly do\nyou some injury and put me to death.\u201d She was of opinion that these\nwords were true, and that precautions must be taken. As women are\nadroit, even without being taught, she wrapped a cloth round her head\nand lay down on a rock to sleep. When Vi\u015b\u0101kha saw her sleeping there,\nas he returned home with roots and berries, he asked her, \u201cGood wife,\nwhat is the matter with you?\u201d She replied, \u201cO lord, as my head aches, I\nfeel very unwell.\u201d Vi\u015b\u0101kha said, \u201cWhat can be done?\u201d As she had seen\nwolf\u2019s-milk [155] growing in a ravine, she said, \u201cO lord, when I once\nbefore suffered from this pain in the head, the physician ordered me\nwolf\u2019s-milk, by means of which I was cured.\u201d Vi\u015b\u0101kha replied, \u201cI will\nseek for wolf\u2019s-milk.\u201d She said, \u201cAs it grows in this ravine, I will\nlet you down with a rope and you shall fetch it up.\u201d As august beings\nare simple and upright, he suspected no guile, and said, \u201cLet us do so;\nyou hold the rope and I will fetch the wolf\u2019s-milk.\u201d When he had let\nhimself down with the rope, she let go of the rope with her hand,\nwhereby he also lost hold of it and fell into the water at the bottom.\n\nAs the Bodisat was destined to long life and the exercise of regal\npower, he did not die, but was carried along by the stream, and so he\nreached a royal city. The king of that city had died without leaving\nany heirs, and the ministers and the towns-people and the country-folk\nwere holding counsel as to whom, seeing there was no king, they should\ninvest with the sovereignty. They chose men well versed in omens, and\nthey ordered them to seek out a man provided with virtuous merit, in\norder that they might invest him with the sovereignty. As the deeds\nwhich were to secure sovereignty for Vi\u015b\u0101kha were now approaching\nmaturity, he emerged from the water and sat down on a spot which,\nthrough the power of the Bodisat, appeared as though decked with\nornaments. To this spot came the diviners, and when they saw the august\nbeing provided with the marks of sovereignty, they betook themselves to\nthe ministers, full of joy and bliss, and told them that they had found\nin their researches a being provided with much virtuous merit, whom the\nsovereignty would befit. Thereupon the ministers caused the road and\nthe city to be cleansed, and prosperously conducted him into the city,\nand installed him as king on the fitting day, at the fitting hour,\nunder the fitting constellation.\n\nAs he had no wife, the ministers, the purohitas, and the kings of other\nlands, as well as other people, proprietors, merchants, and caravan\nleaders, all brought their daughters to that city, adorned with all\nsorts of ornaments, in order that they might be received into the\npalace. But the king, who had been so shamefully treated by his wife,\ndid not consent to that. The ministers said, \u201cO king, it is not\ncustomary for kings to be without wives, princes, ministers, and\ninhabitants of town and country; so be pleased to nominate a spouse.\nKings and grandees living in all manner of districts, and grandees from\nforeign lands, have their daughters in readiness to be exhibited to\nyou.\u201d But he was not to be induced to consent thereto, and he reviled\nwomen without ceasing.\n\nNow as all things good for fruition derive their force and completeness\nfrom the power of the virtuous merits of beings, it came to pass that,\nafter the Bodisat was thrown down from the mountain through the misdeed\nof his wife, the roots and berries of that mountain shrivelled and lost\ntheir power. Thereupon the woman, fearing to perish in the hour of\nhunger, having taken the cripple on her back, betook herself to the\nvillages, and asked for alms in the streets, market-places,\ncross-roads, and by-roads. When she was questioned she always replied,\n\u201cMy husband has never found fault with me.\u201d And as a wife, with whom\nher husband has never found fault, is wont to be highly respected in\nthe world, she obtained alms wherever she went. When she arrived at the\ncapital, and the inhabitants heard of her, they were seized with\nastonishment. Some of them went forth full of wonder to see her. And\nthe dwellers in the city took to asking if that king, who always had\nsomething to say against all women, ought not to look upon this\nexcellent female wanderer, whose husband had never found fault with\nher, and who carried on her back the handless and footless cripple.\nWhen the purohita had made the king acquainted with these sayings the\nking thought the matter over, and gave orders that this woman should be\nsummoned, as he wished to see her. When she had been sent for, and he\nhad seen her, he laughingly uttered this verse\u2014\n\n\u201cThou who hast eaten the flesh of my loins, who hast drunk my blood,\nand hast taken the cripple on thy back, wilt thou not now be blamed by\nthy husband?\n\n\u201cAfter having, for the sake of wolf\u2019s-milk, flung me down the\nprecipice, after having taken the cripple on thy back, wilt thou not\nnow be blamed by thy husband?\u201d\n\nShe stood still with drooping countenance and heart full of shame. When\nthe ministers had asked the king about this matter, and he had given\nthem a full account of all that had taken place, they drove the woman\nout of the city with contumely.\n\n\n\n\n\n\n\n\nXXII.\n\nTHE FLIGHT OF THE BEASTS. [156]\n\n\nAt a long distant period there stood on the shore of a lake a vilva\n[157] forest. In this forest dwelt six hares. [158] Now a vilva tree in\nthat forest fell into the lake, thereby producing a great noise. When\nthe six hares heard this noise, they began, as they had but small\nbodies, to run away full of fear. The jackals saw them running, and\nasked, \u201cO honoured ones, wherefore do ye run?\u201d The hares replied,\n\u201cThere was a great noise.\u201d Thereupon the jackals also took to flight.\nWhen the monkeys saw them running they asked, \u201cO honoured ones,\nwherefore do ye run?\u201d The jackals replied, \u201cThere was a great noise.\u201d\nThereupon the monkeys also took to flight. When the gazelles saw them\nrunning they asked, \u201cO honoured ones, wherefore do ye run?\u201d The monkeys\nreplied, \u201cThere was a great noise.\u201d Thereupon the gazelles also took to\nflight. When the boars saw them running they asked, \u201cO honoured ones,\nwherefore do ye run?\u201d The gazelles replied, \u201cThere was a noise.\u201d\nThereupon the boars also took to flight. When the buffaloes saw them\nrunning they asked, \u201cO honoured ones, wherefore do ye run?\u201d The boars\nreplied, \u201cThere was a noise.\u201d Thereupon the buffaloes also took to\nflight. When the rhinoceroses saw them running they asked, \u201cO honoured\nones, wherefore do ye run?\u201d The buffaloes replied, \u201cThere was a noise.\u201d\nThereupon the rhinoceroses also took to flight. When the elephants saw\nthem running they asked, \u201cO honoured ones, wherefore do ye run?\u201d The\nrhinoceroses replied, \u201cThere was a noise.\u201d Thereupon the elephants also\ntook to flight. When the bears saw them running they asked, \u201cO honoured\nones, wherefore do ye run?\u201d The elephants replied, \u201cThere was a noise.\u201d\nThereupon the bears also took to flight. When the hy\u00e6nas saw them\nrunning they asked, \u201cO honoured ones, wherefore do ye run?\u201d The bears\nreplied, \u201cThere was a noise.\u201d Thereupon the hy\u00e6nas also took to flight.\nWhen the panthers saw them running they asked, \u201cO honoured ones,\nwherefore do ye run?\u201d The hy\u00e6nas replied, \u201cThere was a noise.\u201d\nThereupon the panthers also took to flight. When the tigers saw them\nrunning they asked, \u201cO honoured ones, wherefore do ye run?\u201d The\npanthers replied, \u201cThere was a noise.\u201d Thereupon the tigers also took\nto flight. When the lions saw them running they asked, \u201cO honoured\nones, wherefore do ye run?\u201d The tigers replied, \u201cThere was a loud\nnoise.\u201d Thereupon the lions also took to flight. At the foot of the\nmountain there dwelt a maned lion, which likewise seemed to wear a\ndiadem. When it saw the lions running it asked, \u201cO honoured ones,\nwherefore do ye all run, although each of you is strong in claws and\nstrong in teeth?\u201d The lions replied, \u201cThere was a loud noise.\u201d \u201cO\nhonoured ones, whence did the noise come?\u201d it asked. \u201cWe do not know,\u201d\nthey replied. Then said that lion, \u201cO honoured ones, do not run.\nInquiry must be made as to where the noise came from.\u201d It asked the\ntigers, \u201cWho told you about it?\u201d The tigers replied, \u201cThe panthers.\u201d It\nasked the panthers, \u201cWho was it told you?\u201d The panthers replied, \u201cThe\nhy\u00e6nas.\u201d It asked the hy\u00e6nas, \u201cWho was it told you?\u201d The hy\u00e6nas\nreplied, \u201cThe bears.\u201d It asked the bears, \u201cWho was it told you?\u201d The\nbears replied, \u201cThe elephants.\u201d It asked the elephants, \u201cWho was it\ntold you?\u201d The elephants replied, \u201cThe rhinoceroses.\u201d It asked the\nrhinoceroses, \u201cWho was it told you?\u201d The rhinoceroses replied, \u201cThe\nbuffaloes.\u201d It asked the buffaloes, \u201cWho was it told you?\u201d The\nbuffaloes replied, \u201cThe boars.\u201d It asked the boars, \u201cWho was it told\nyou?\u201d The boars replied, \u201cThe gazelles.\u201d It asked the gazelles, \u201cWho\nwas it told you?\u201d The gazelles replied, \u201cThe monkeys.\u201d It asked the\nmonkeys, \u201cWho was it told you?\u201d The monkeys replied, \u201cThe jackals.\u201d It\nasked the jackals, \u201cWho was it told you?\u201d The jackals replied, \u201cThe\nhares.\u201d It asked the hares, \u201cWho was it told you?\u201d The hares replied,\n\u201cWe saw the terrible thing with our own eyes. Come, we will show you\nwhence the noise came.\u201d So they guided the lion, and showed it the\nvilva forest, saying, \u201cThat is where the noise came from.\u201d Inasmuch as\nthe noise was caused by the fall of a vilva tree out of that forest\ninto the lake, the lion said: \u201cO honoured ones, be not afraid, for that\nwas only an empty sound.\u201d Consequently they were all tranquillised. And\na deity uttered this verse: \u201cLet not men believe in words. They ought\nto see everything for themselves. Observe how, through the fall of a\nvilva, the forest lost its beasts.\u201d\n\n\n\n\n\n\n\n\nXXIII.\n\nTHE FIVE LOVERS. [159]\n\n\nA merchant had a wife with whom four of the city stipendiaries and\ntheir superior officer fell in love, and they all sent go-betweens to\nher. She listened to what they said, and appointed a time for a\nmeeting. But when they asked where the meeting-place was to be, she\ndirected them to a fig-tree which stood not far from the city, the head\nof which soared aloft towards the sky, the branches of which were\nwidespread, and the foliage of which was thick. Up this tree they were\nto climb, and there to await her. She herself awaited an opportunity of\ngoing out of the house. But her husband became suspicious, beat her,\nand bound her to a pillar. She had told one of the four lovers that he\nwas to climb on to a branch on the eastern side of the tree, and she\nwould come by daybreak. He did so joyfully. The second one, likewise by\nher instruction, climbed on to a branch on the south side of the tree,\nthe third mounted on the western side, and the fourth on the north\nside, and the superior officer clambered on to a branch in the middle\nof the tree. They spent the whole night on the tree in expectation,\nterrified by the wind, all by themselves. For the woman did not come\nalthough the day dawned. Then he who was waiting on the eastern branch\nuttered this verse: \u201cThe sun has risen, from the village comes the\nploughman. The fig-tree must learn that the false do not come.\u201d\n\nHe who was waiting on the southern branch said: \u201cThe woman who was to\ncome is truly false. This sun full of splendour is now about to rise.\u201d\n\nHe who was on the eastern side said: \u201cWilt thou come, excellent one?\nBeing asked this, she replied, \u2018Yes.\u2019\u201d\n\nThen he who sat on the western branch uttered this verse: \u201cAs the sun\nhas risen on the right hand, the ploughers go forth from the village.\nAs I knew not the appointed time, I have not closed my eyes during the\nnight.\u201d\n\nAfter a while he who sat on the northern branch said: \u201cThe wind has\nshaken me the whole night long. He who goes after strange women suffers\nthus and in other ways.\u201d\n\nThen said the superior officer: \u201cIf the wind has shaken you well, I\nshall not complain. The fig-tree, in nought to blame, complains that\nits branches are broken.\u201d\n\nThe deity who dwelt in the tree, seeing that they were tricked, said:\n\u201cYou will complain, and the four others too. When the Vai\u015b\u0101kha month\n[160] comes, the tree which men have maimed recovers.\u201d\n\nHaving given up their hopes with respect to the woman, the men came\ndown from the tree and went homewards. But the woman had been released\nby her husband, and she betook herself secretly to that tree. When they\nsaw her they asked her why she had deceived them. She told them the\nwhole story. They said, \u201cSo you are now come to light!\u201d As she\nreflected that she could not have to do with five men after the fashion\nof dogs, she said that she would yield herself to him among them who\nshould bring her the most beautiful flowers. Now there was in the royal\ncastle a keeper of the king\u2019s lotuses, whose nose and ears had been cut\noff. To him they betook themselves. But they thought that they would\ncertainly get nothing from him by way of purchase, though they might if\nthey flattered him. So one of them said: \u201cAs the bulrush grows again\nafter being cut, so may your nose grow again. Give flowers to him who\nprays.\u201d\n\nThe second said: \u201cAs the ku\u015ba grass grows again after being mown, so\nmay your nose grow again. Give lotuses to him who prays.\u201d\n\nThe third said: \u201cAs the D\u016brv\u0101 grass [161] and the V\u012bra\u1e47a [162] grow\nagain even when cut down, so may your nose grow again. Give flowers to\nhim who prays.\u201d\n\nThe fourth said: \u201cAs hair and beard, although shorn, yet grow again, so\nmay your nose grow again. Give flowers to him who prays.\u201d\n\nThe fifth said: \u201cThe lotus-cravers have all talked nonsense to you.\nWhether you give lotuses, or do not give them, your nose will never\ngrow again.\u201d\n\nThe watchman said to himself: \u201cThose four men have talked to me useless\nstuff. But the fifth has kept steadily to the truth. To him will I give\nthe lotuses.\u201d\n\nSo he gave him as many lotuses as he wanted. That man went joyfully\nwith them to the woman, whose enjoyment now fell to his share.\n\n\n\n\n\n\n\n\nXXIV.\n\nTHE VIRTUOUS ANIMALS. [163]\n\n\nIn the long past times there lived in a dense forest four animals: a\npartridge, [164] a hare, a monkey, and an elephant. As they had become\nattached to each other, they lived together in harmony and full\ncontent, and spent their time joyfully, without fear or strife. But\nafter some time it occurred to them that although, actuated by a\nreciprocal attachment, they lived without strife in full content, yet\nas they did not know which of their number they ought most to esteem,\nhonour, and revere, they must for that purpose investigate their\nseveral ages. So they began to take counsel with one another, in order\nto find out which of them was the oldest. Then the partridge pointed\nout a fig-tree, and said: \u201cO honoured ones, at what periods of its\ngrowth has each of us seen this fig-tree?\u201d The elephant said: \u201cWhen I\ncame this way with our herd I saw this tree of the size of my body.\u201d\nThe monkey said: \u201cWhen I came this way with our troop, I saw that its\nsize was the same as my own.\u201d Then said the animals: \u201cYou are older\nthan the elephant.\u201d The hare said: \u201cWhen the tree had only two leaves,\nI licked the dew-drops off them with my tongue.\u201d Then the animals said:\n\u201cYou are older than both the others.\u201d The partridge said: \u201cSo ye have\nseen the fig-tree when it was of a certain size?\u201d They said that they\nhad. \u201cBut I,\u201d it continued, \u201chaving eaten seed, let fall that from\nwhich this tree has sprung.\u201d The animals said: \u201cIf that is so, you are\nthe oldest among us.\u201d Thereupon the elephant began to pay honour to all\nthe others, and the monkey to the hare and the partridge, and the hare\nto the partridge. In this way they showed each other reverence\naccording to their respective ages.\n\nIn the dense forest they were wont to wander to and fro, and when they\ncame to open spaces and broken ground, the monkey used to ride on the\nelephant, and the hare on the monkey, and the partridge on the hare.\nNow when their feelings of mutual attachment and reverence had still\nmore increased, there occurred to them this thought, that as their\nattachment and reverence had increased, they ought to strive a little\nafter other virtues as well. In reply to the question as to what was to\nbe done, the partridge said, \u201cOne should abstain from putting living\ncreatures to death.\u201d The other said, \u201cWhat like are those among us who\nput living creatures to death?\u201d\n\nThe partridge replied, \u201cThere are leaves, flowers, and fruits, which\nare endowed with life, as well as those which are devoid of it. In\nfuture we will enjoy those which are lifeless, giving up those which\npossess life.\u201d So they took to giving up what possessed life, and\npartaking of what was lifeless. Then they thought, \u201cSince we have\nrenounced the putting to death of what is living, but not as yet the\nacquisition of the unbestowed, therefore will we also renounce the\nacquisition of the unobtained.\u201d \u201cWhat like are those among us who\nacquire the unbestowed?\u201d said the others. The partridge said, \u201cThere\nare in our possession, roots, leaves, flowers, and fruits, but there\nare also such as are unpossessed; therefore will we in future give up\nthose which we possess, and feed only on the unpossessed.\u201d So they took\nto giving up what was possessed, and feeding on the previously\nunpossessed.\n\nThen they thought, \u201cWe have now renounced the acquisition of the\nunbestowed, but not as yet illicit intercourse.\u201d \u201cIn what does our\nillicit intercourse consist?\u201d The partridge said, \u201cAs we enter into\nallowable unions and also unallowable, we must henceforth enter into\nallowable unions alone, and not unallowable.\u201d So they followed the\nlawful paths and gave up those which were unlawful. Then they thought,\n\u201cWe have now renounced unlawful love, but not as yet falsehood. Well,\nwe will also renounce falsehood.\u201d \u201cWherein then consists our\nfalsehood?\u201d asked the others. The partridge said, \u201cWhereas we have been\nin the habit of speaking all at random, we will in future speak at\nrandom no more, but will utter only well-considered words at the right\ntime.\u201d So they no longer spoke at random, but uttered merely\nwell-considered words at the right time. Then they thought, \u201cWe have\nrenounced falsehood, but not as yet shameless intoxication, by means of\nintoxicating drinks. Well, we will also renounce shameless intoxication\nby means of intoxicating drinks.\u201d \u201cWhat like are those among us who\nshamelessly intoxicate themselves with intoxicating drinks?\u201d The\npartridge said, \u201cAs there are fruits which intoxicate, and also such as\ndo not, we will in future, giving up the intoxicating fruits, partake\nof those only which are not intoxicating.\u201d So they began to partake of\nonly the non-intoxicating fruits, giving up those which intoxicate.\n\nNow when they were duly set fast in the five vows, the partridge said,\n\u201cO honoured ones, as we are now duly set fast in the five vows, we will\nconfirm others also in the five vows.\u201d The others said, \u201cWe will do so.\nBut whom shall each of us confirm in them?\u201d The monkey said, \u201cI will\nconfirm all monkeys therein.\u201d Then said the hare, \u201cI will confirm\ntherein all hares and furry beasts.\u201d The elephant said, \u201cThis being the\ncase, I will confirm therein all elephants, lions, tigers, and bears.\u201d\nThe partridge said, \u201cThis being the case, I will also now confirm in\nthe five vows all the as yet unconverted birds and creatures, footless,\ntwo-footed, and four-footed.\u201d Then they confirmed in the five vows all\nthe living creatures of the animal world, as many as there were of them\nin the K\u0101\u015bi land.\n\nAs they did each other no harm, and lived in the dense forest according\nto their knowledge and pleasure, their influence brought it about that\nthe deity sent rain from time to time, and the earth was constantly\nprovided with seeds, flowers, and fruit-trees.\n\nNow, when the king saw that men were living without doing each other\nany harm, and that the earth was constantly provided with seeds,\nflowers, and fruit-trees, he said, \u201cAs I rule according to law, this is\ndue to my influence.\u201d His wives, and the princes, ministers, warriors,\ntowns-people, and country-folk, were of opinion that it was due to\ntheir influence. When the king perceived that they all considered it as\ndue to their influence he was astonished, and he sent for the diviners\nand asked about it, but they knew nothing of the matter.\n\nNot far from V\u0101r\u0101\u1e47as\u012b there was a grove in which there dwelt a Rishi,\nendowed with the five kinds of higher knowledge. He practised\ndivination for the men who dwelt in V\u0101r\u0101\u1e47as\u012b and paid honour to him. To\nthis Rishi the king betook himself, touching his feet and saying, \u201cO\ngreat Rishi, as all the living beings in my realm belonging to the\nanimal world, without doing one another any harm, live according to\ntheir knowledge and pleasure, and the deity sends rain at the right\nseason, and the earth is constantly provided with seeds, flowers, and\nfruit-trees, therefore I have supposed that, as I rule according to the\nlaw, this is due to my power. But as my wives, and the princes,\nministers, warriors, towns-people, and country-folk, are of opinion\nthat it is all due to their power, I am greatly puzzled. Therefore it\nis meet that you should dispel the doubt as to whose power it is due.\u201d\n\nThe Rishi replied, \u201cO great king, it is not your power which has\nbrought this about, nor yet that of your wives, princes, ministers,\nwarriors, towns-people, or country-folk. But there are four living\ncreatures in your realm whose power has done so.\u201d The king said, \u201cIf\nthis be so, I will go to see them.\u201d The Rishi said, \u201cWherefore do you\nwish to see them? Rather adopt the course of life which they have\nadopted, and live according to it.\u201d\n\n\u201cWhat course of life have they adopted?\u201d\n\n\u201cThat of the five vows.\u201d\n\n\u201cO great Rishi, what is the nature of these five vows?\u201d\n\n\u201cO great king, they are these: Not to take the life of any living\ncreature; not to steal the property of others; not to enter into\nunlawful unions; not to lie; not to drink intoxicating liquors.\u201d\n\n\u201cO great Rishi,\u201d said the king, \u201cif this be so, I also will observe\nthese five vows, and live in accordance with them.\u201d\n\nThereupon the king began to observe those five vows, and to behave\naccordingly. As the king observed the five vows, and lived in\naccordance with them, his wives did the same, and the princes,\nministers, warriors, towns-people, and country-folk, accepted the five\nvows, and took to behaving in conformity with them. When the tributary\nkings heard that King Brahmadatta, together with his wives, princes,\nministers, warriors, towns-people, and country-folk, had undertaken the\nfive vows, and were living in conformity with them, they also, along\nwith their wives, princes, ministers, warriors, towns-people, and\ncountry-folk, accepted the five vows and observed them. The greater\npart of the inhabitants of Jambudv\u012bpa accepted the five vows, and began\nto observe them. Whosoever then died in Jambudv\u012bpa, after his body\nperished, was born again in the Tushita region of the thirty-three\ngods.\n\nWhen the king of the gods, \u015aakra, saw the circle of the gods so\nenlarged, he uttered this verse\u2014\n\n\u201cThe partridge\u2019s disciples, dwelling in the penance-forest with esteem\nand reverence, have instructed the world in the doctrine.\u201d\n\n\n\nBhagavant said, \u201cO Bhikshus, what think ye? I myself was the partridge\nof that period, the hare of that period was \u015a\u0101riputra, the monkey\nMaudgaly\u0101yana, and the elephant \u0100nanda.\u201d\n\n\n\n\n\n\n\n\nXXV.\n\nTHE ICHNEUMON, THE MOUSE, AND THE SNAKE. [165]\n\n\nA very long time ago, it once rained unseasonably seven days long, and\nan ichneumon took refuge in a mouse-hole. Into the same hole came,\nafter wandering to and fro, a snake, alarmed by the rain. Now the\nichneumon was preparing to kill the mouse, but the snake said, \u201cO\nhonoured ones, as we have all suffered from the agony of intolerable\nwoe, therefore we ought to remain here without exposing each other to\ndanger and free from disturbance.\u201d The snake was named Nandasena, the\nichneumon Nanda, and the mouse Ga\u1e47g\u0101datta.\n\nNandasena and Nanda said to Ga\u1e47g\u0101datta, \u201cGo stealthily, and try to find\nsome food for us.\u201d As the mouse was honest and well-disposed, it\nzealously began to look for food for those two, but could not find any.\nNanda said to Nandasena, \u201cIf Ga\u1e47g\u0101datta comes back without food, I\nshall eat Ga\u1e47g\u0101datta.\u201d But Nandasena thought, \u201cEven during the anguish\nof intolerable woe did this ichneumon intend to kill that mouse; there\nis no need to say, then, what will happen if the mouse returns without\nbringing food. I had better give it notice beforehand.\u201d\n\nSo the snake informed the mouse, saying, \u201cNanda has spoken thus: \u2018If\nGa\u1e47g\u0101datta comes back without bringing food, I will eat Ga\u1e47g\u0101datta.\u2019\u201d\nGa\u1e47g\u0101datta, who, after seeking for food, had found none, thought,\n\u201cWithout doubt he will devour me,\u201d and said to Nandasena, \u201cAs one who\nis weakened and oppressed by hunger becomes merciless, therefore say to\nthe ungrateful creature that Ga\u1e47g\u0101datta will return no more.\u201d\n\n\n\n\n\n\n\n\nXXVI.\n\nTHE GRATEFUL ANIMALS AND THE UNGRATEFUL MAN. [166]\n\n\nIn long past times King Brahmadatta came to the throne in V\u0101r\u0101\u1e47as\u012b. A\nman, who had gone with his axe and wood-basket into the forest to fetch\nwood, was frightened by a lion while looking for wood, and in running\naway fell into a pit. Into it fell likewise the lion which was\nintending to devour him. A mouse, which had been frightened by a snake,\nran away from it, and a falcon pursued the mouse, in order to devour\nit. They all four fell into the pit, and they all entertained the evil\ndesign of putting each other to death. But the lion said, \u201cO honoured\nones, ye are all comrades of mine. As things are so, and we are\nsuffering intolerable pain from woe, it is now no time for us to expose\none another to danger. Therefore sit quietly without disturbing\nyourselves.\u201d\n\nBy the dispensation of destiny a hunter, who was looking for gazelles,\ncame to that spot, and while he was looking at that pit, all those\ncreatures exclaimed in confused words, \u201cHo, friend, rescue us!\u201d\nUnderstanding what they said, the hunter drew out first of all the\nlion. It touched his feet and said, \u201cI shall prove grateful to you. But\ndo not draw out that black-headed one who forgets accepted benefits.\u201d\nHaving thus spoken, the lion departed. The hunter then proceeded to\nextricate them all by degrees from the pit.\n\nOne day the hunter came again to that spot when the lion had killed a\ngazelle. The lion recognised the man, and touched his feet, and gave\nhim the gazelle. At another time King Brahmadatta had gone into the\npark with his spouse, and, after enjoying himself there, had lain down\nto sleep. Left at their ease, the women took off their clothes and\nexposed them to the air. And they laid aside their ornaments in divers\nplaces and roamed about, or sat, reposed, and slept in the grove. When\none of the wives had laid aside her ornaments at a certain spot, and\nhad gone to sleep, the falcon carried them off, and gratefully\npresented them to the hunter. When the king awoke from his sleep he\nwent swiftly to V\u0101r\u0101\u1e47as\u012b. And away went quickly also the wives,\nprinces, ministers, towns-people, and country-folk. The wife, who\nlooked for her ornaments but could not find them, said to the king, \u201cO\nking, my ornaments are lost in the park.\u201d The king gave orders to his\nministers, saying, \u201cO honoured ones, as the ornaments are lost, find\nout who has carried them off.\u201d\n\nWhen they began to make inquiries, the black-headed man, who had\nvisited the hunter from time to time and knew that he was in possession\nof the ornaments, came with ungrateful heart and told the king. Then\nthe king was very angry. And the king\u2019s men summoned the hunter, and\nsaid to him, \u201cHo, friend, you stole the ornaments out of the park.\u201d The\nhunter was terrified and related what had taken place. The ornaments\nwere restored to the king. But the hunter was bound and cast into\nprison.\n\nThen the mouse went to the snake and said, \u201cBy the contrivance of the\nblack-headed sinner has our benefactor been bound and cast into\nprison.\u201d The snake said, \u201cO hunter, I will bite the king to-day. Then\ndo you heal him with this spell and this remedy. If that is done, no\ndoubt the king will set you at liberty, and will confer upon you gifts\nand good things.\u201d The hunter said, \u201cGood, so be it!\u201d The snake bit the\nking, and the hunter came and healed him with the spell and the remedy.\nThen the king joyfully released him from the prison, and bestowed upon\nhim gifts and good things.\n\n\n\n\n\n\n\n\nXXVII.\n\nTHE UNGRATEFUL LION. [167]\n\n\nIn long past times the Bodisat, his accumulations [168] as yet\nincomplete, was born again among birds as a woodpecker, dwelling in a\nvillageless solitude in a hill district, rich in mountain streams,\nfruits, and flowers. In the same district there lived a king of the\nbeasts, a lion, which was in the habit of killing and devouring\ngazelles at its pleasure. One day it had been eating meat; a bone stuck\nfast between its teeth, and the lion, which had never known fear or\nanxiety, now that toothache was plaguing its body, was quite prostrated\nand could eat nothing.\n\nBy good fortune a woodpecker, which was wont to fly from one tree-top\nto another, came to the place where the king of the beasts was. When it\nsaw the lion so tormented by pain, it said, \u201cUncle, wherefore are you\ncast down?\u201d The lion replied, \u201cNephew, I am tortured by pain.\u201d \u201cWhat\nsort of pain?\u201d asked the woodpecker. When the lion had told the whole\nstory, the woodpecker said, \u201cUncle, I will treat your case. As you are\nthe lion and the king of all four-footed beasts, and can be of service,\ntherefore you must from time to time be of service to me.\u201d The lion\nreplied, \u201cI will act in accordance with your words.\u201d\n\nThe woodpecker thought, \u201cI will manage so that the lion shall not\nperceive what I am doing to it, and shall find it out only after\nrecovering.\u201d Anxious to assist the lion, the woodpecker remained there\nobserving its way of going on. The violence of the pain having abated,\nthe king of the beasts passed into a happier mood, and went to sleep\nwith its jaws apart on a great, broad, flat rock. The woodpecker drew\nnear to the king of the beasts, and thought that, as it found the lion\nin so convenient a position, this was the proper moment for treating\nit. After making a careful examination, the woodpecker, by means of a\ncontinued fluttering of its wings, extracted the bone which had stuck\nbetween the lion\u2019s teeth. And the lion sat up, with eyes opening after\nsurmounted slumber. Then the woodpecker, knowing that the king of the\nbeasts was freed from pain and discomfort, came up to it in high glee,\nand said, \u201cO uncle, here is the bone which caused the pain.\u201d The king\nof the beasts was greatly astonished and said, \u201cO nephew, as I wish to\nrecompense you for this service, come to me from time to time in order\nthat I may be of use to you.\u201d The woodpecker replied, \u201cGood, I will do\nso,\u201d and flew away.\n\nAt another time, while the king of the beasts was devouring flesh, the\nwoodpecker, which had been seized by a falcon, and had only just\nescaped from death, appeared before the king of the beasts in a state\nof suffering from hunger. Having described its need, it said to the\nlion, \u201cO uncle, I am tormented with hunger, so give me a piece of\nflesh.\u201d The lion replied in a verse\u2014\n\n\u201cHaving torn to pieces a living creature, I am now savage and a\nmisdoer. Are not you, who passed between my teeth, thankful for\nremaining alive?\u201d\n\nThe woodpecker answered likewise in verse\u2014\n\n\u201cProfitless are forms seen in dreams and accumulations flung into the\nocean. Profitless are intercourse with a bad man, and benefits\nconferred on the ungrateful.\u201d\n\n\n\n\n\n\n\n\nXXVIII.\n\nTHE TRICKED ELEPHANT. [169]\n\n\nLong ago there lived a herd of elephants in a certain district. One of\ntheir number fell in love with a female elephant. But she was warmly\nattached to another young male elephant, to whom she said, \u201cShould not\nwe take to flight when he goes forth to the chase?\u201d\n\n\u201cIs there any means by which we may escape?\u201d asked the young elephant.\n\n\u201cI know of a means,\u201d she replied.\n\nThen she said to the other elephant, \u201cLet us go into the pool to\nbathe.\u201d\n\nHe went into the pool. Then she said, \u201cLet us see which of us two can\nremain under water the longest.\u201d\n\nAs soon as he, who was liberally endowed with stupidity, had gone under\nwater along with her, she emerged and fled away together with the young\nelephant. When the other elephant had remained a long time under water,\nhe also emerged. But as the female elephant was not to be seen, he\nthought that he was in danger of being surpassed by her, so he\ndetermined to go under water again. When he had gone again under water,\nhe propped himself up at the bottom with his tusks.\n\nWhen, after some time, being out of breath, he lifted his head out of\nthe water and saw that the female elephant was not there, he took to\ntramping about wildly in the tank, and thereby inflicted unjustifiable\ninjury on fishes, frogs, tortoises, and many other creatures. Then a\ndeity uttered this verse\u2014\n\n\u201cWhat a huge lump of flesh devoid of intelligence! Because another has\ncarried off the female, therefore he inflicts injury upon others.\u201d\n\n\n\n\n\n\n\n\nXXIX.\n\nTHE WOLF AND THE SHEEP. [170]\n\n\nIn long past times there lived a householder in a certain hill-village.\nHis shepherd went afield to tend his flocks. As the shepherd returned\nto the village at sunset from tending them, an old ewe which lagged\nsomewhat behind was seized by a wolf.\n\n\u201cAunt, aunt,\u201d said the wolf, \u201cis it well with you? Aunt, aunt, do you\nseem to find yourself comfortable all alone in the forest?\u201d\n\nMoreover the wolf said, \u201cDo you think, O sheep, whom I have addressed\nby the name of aunt, that you will escape after having pinched my tail,\nand also plucked hairs out of my tail?\u201d\n\nThe sheep replied, \u201cHow could I pinch your tail, seeing that it is\nbehind you, and I have been going in front of you?\u201d\n\nBut the wolf said, \u201cWhich way then did you come, seeing that my tail\nspreads all over the four parts of the world, together with the ocean\nand the hill-villages?\u201d\n\nThe sheep rejoined: \u201cAs I had heard beforehand from my kinsmen that\nyour tail, O best one, spreads everywhere, I came through the air.\u201d\n\nThe wolf replied, \u201cO mother, if you came through the air, you must have\nscared away the herd of gazelles which I meant to feed upon.\u201d\n\nHaving thus spoken, the malefactor made a spring, tore off the sheep\u2019s\nhead, and having killed the sheep, devoured its flesh.\n\n\n\n\n\n\n\n\nXXX.\n\nOXEN AS WITNESSES. [171]\n\n\nIn a certain hill district there lived a householder, to whom, after\nhis marriage, a daughter was born. He was a tiller of the soil, and\nploughed his corn-field himself.\n\nThe orphan son of a householder, who was bringing a load of wood from\nthe forest, happened to draw near to that corn-field one day. And he\nthrew down the wood he was carrying, rested awhile, and then said, \u201cO\nuncle, why do you plough yourself? You must certainly have village\naffairs to look after. Why, then, do you work like a forester in the\nforest?\u201d\n\n\u201cO nephew, I have neither sons nor brothers.\u201d\n\n\u201cO uncle, give me the plough. Do you take rest, and I will plough for\nyou.\u201d\n\nWith these words he began to plough.\n\nAfter a time the householder came bringing rice-soup, and invited him\nto eat. When the meal was finished the householder\u2019s son said, \u201cO\nuncle, I do not know your house. Go away now, and I will continue\nploughing; but come to meet me in the evening.\u201d\n\nThe householder went away, and the youth went on ploughing for a time.\nThen he turned out the two oxen to graze by the side of the corn-field.\nIn the evening he took a load of grass, and set off to go to the\nvillage. The householder came to meet him, and brought him to his\nhouse. The youth took the oxen to their stall, shook down straw, and\nplaced grass before them. The householder thought that the youth would\nbe useful to him, and that he would give him his daughter to wife. So\nhe said to him, \u201cO nephew, do everything satisfactorily, and I will\ngive you my daughter to wife.\u201d\n\nHe began to build a house there. One of his oxen ran into a rice-field,\nand he could not drive it out, so he reviled it, and then flung a log\nat it, whereby one of its horns was broken off. In consequence of this,\nthe ox received the name of Hornbreak.\n\nAnother time, the ox ran again into the field, and he could not drive\nit back, so he reviled it, and then flung a sickle at it, whereby its\ntail was cut off; on account of which it received the name of\nStumptail. These two names were afterwards contracted into that of\nBreakstump.\n\nAfter some time the youth said to the householder, \u201cUncle, fulfil what\nyou have promised.\u201d The householder said to his wife, \u201cGood wife, make\nall the preparations for a wedding. I am going to give my daughter in\nmarriage.\u201d The wife said, \u201cO lord, as our daughter has not been\npromised to any one, how can she be given in marriage?\u201d\n\nHe replied, \u201cI shall give her in marriage.\u201d\n\n\u201cTo whom?\u201d\n\n\u201cTo this householder\u2019s son.\u201d\n\nThe wife said, \u201cShall I give my daughter in marriage to this\nfortuneless one, forsooth, who has grown up like white pepper? I shall\nmarry her there where I find food and clothing.\u201d\n\nThe husband rejoined, \u201cGood wife, the youth has done me excellent\nservice. If he goes away, I shall be obliged to plough my land myself.\u201d\n\nThe wife replied, \u201cI cannot give my daughter to this paltry fellow.\u201d\n\nThen the householder said to himself, \u201cIf I tell the youth that I am\nnot going to give him my daughter, he will go away this very day, and I\nshall be reduced to great straits.\u201d So he tried putting him off from\ntime to time. When the youth again called upon him to fulfil his\npromise he replied, \u201cO nephew, first of all make an end of the\nrice-harvest, for I shall have to prepare rice-soup for a very large\ncircle of relatives.\u201d\n\nWhen that was done, the youth called upon him to celebrate the wedding.\nThe householder replied, \u201cO nephew, as sugar-cane will be wanted, first\nof all make an end of the sugar-cane harvest.\u201d\n\nThe youth did so, and then renewed his demand. The householder said, \u201cO\nnephew, as bread will be needed, first of all make an end of the\nwheat-harvest.\u201d\n\nThe youth did so, and anew demanded the fulfilment of the promise. The\nhouseholder said, \u201cAs the early rice has come to an end, make\npreparations for one more harvest.\u201d\n\nThe youth thought, \u201cAs these things cannot be done at that time, and he\nis playing with me, I will go into one of the great assemblies of the\npeople, and compel him to give me an answer. If he will not give me his\ndaughter, I will bring it about so that I shall receive her in a\nfriendly way out of the king\u2019s palace.\u201d\n\nSo he went into a large assembly of the people, and said, \u201cO uncle,\ncelebrate the wedding.\u201d The householder reviled him, and said, \u201cO\nfriends, I certainly will not give my daughter to this man, who works\nfor me as a day-labourer.\u201d The young man thought, \u201cAs I have received\nfrom him neither money nor his daughter, I will do him some small\ninjury and then go away.\u201d\n\nAfter ploughing with the oxen all day he beat them with the goad,\nfastened them to a dry tree in the sun, and then went away.\n\nNow it was part of the nature of things, not long after the creation of\nthe world, that even brute beasts could speak. And so the two oxen said\nto him, \u201cO man, you have constantly been for us, as it were, a father\nand a mother, and have always treated us with kindness. Why have you\nnow beaten us with the goad, after ploughing with us through the day,\nand why are you going away, after fastening us to a dry tree in the\nsun? O man, have we wronged you in any way?\u201d\n\n\u201cYe have not wronged me in the least, but your master has wronged me.\u201d\n\n\u201cIn what way?\u201d\n\n\u201cHe promised me his daughter, but he has not given her to me.\u201d\n\n\u201cWhy do not you go to the palace of the king?\u201d\n\n\u201cI have no witnesses.\u201d\n\n\u201cYou just go; we will be witnesses.\u201d\n\n\u201cWill ye speak with the language of men?\u201d\n\n\u201cNo. But this is how you must make your asseveration. You must tie us\nup in our stalls for seven days, and give us neither grass nor water;\nand on the seventh day you must let us go free to a spot where grass\nand water are plentiful. And you must appear before the king, and say\nto him, \u2018If I am speaking the truth, may these oxen neither eat grass\nnor drink water.\u2019\u201d\n\nThe householder\u2019s son went to the palace of the king, and said, \u201cO\nking, that proprietor has promised me his daughter, but he has not yet\ngiven her to me to wife.\u201d\n\nThe king said, \u201cHave you any witnesses?\u201d\n\n\u201cYes, O king.\u201d\n\n\u201cAre they human beings or not?\u201d\n\n\u201cNo, they are not human beings, but oxen.\u201d\n\n\u201cCan they speak the language of men?\u201d\n\n\u201cNo, but my words will in this way be proved to be true. I will tie up\nthese oxen in their stalls during seven days, and leave them without\ngrass or water. But on the seventh day I will let them go free to a\nplace where grass and water are plentiful. Then the oxen, in order to\nprove the truth of my words, will neither eat grass nor drink water so\nlong as the king refuses to believe me.\u201d\n\nThe king said to his ministers, \u201cO honoured ones, let the matter be so\narranged.\u201d\n\nThe ministers ordered the oxen to be tied up in their stalls.\nBreakstump asked, \u201cDoes the sun rise in the West? why are not we set\nfree?\u201d\n\nThe others said, \u201cWe have promised the householder\u2019s son, that if he\nkeeps us tied up in our stall, for seven days without giving us grass\nand water, and lets us go free on the seventh day in a spot which is\nrich in grass and water, and if he makes asseveration before the king\nthat if he speaks the truth these oxen will neither eat grass nor drink\nwater, then we will neither eat grass nor drink water so long as the\nking refuses to believe him.\u201d\n\nBreakstump said, \u201cIf I were set free I should eat even stones, not to\nspeak of grass.\u201d\n\nThe oxen said, \u201cThe householder\u2019s son has always acted towards us like\na father and a mother. So do not behave in that manner.\u201d\n\nBreakstump said, \u201cIt is indeed true that he has behaved towards us like\na father and a mother; still, as he has given me the name of\nBreakstump, I will not consent, but would much rather that his belly\nshould burst.\u201d\n\nThe householder\u2019s son visited the oxen from time to time, and asked, \u201cO\noxen, how do ye fare?\u201d They replied, \u201cWe fare well, but you do not.\u201d\n\n\u201cWhy not?\u201d\n\n\u201cBreakstump here has declared that if he be let loose he will devour\nthe very stones, not to speak of grass.\u201d\n\n\u201cThen ought I to give in?\u201d\n\n\u201cDo not do that, but bore Breakstump\u2019s nose. Then, when he wants to eat\ngrass or drink water, we will seize his nose with our horns and hold it\nup in the air. At the same time you must say, \u2018They are pointing to the\nsun, because they wish to show that the sun, as the fifth guardian of\nthe world, is a witness.\u2019\u201d\n\nSo the youth set to work to bore the nose of the ox. Breakstump said,\n\u201cHonoured ones, see how scandalously he is treating me!\u201d They replied,\n\u201cHold your peace, he wishes to embellish you.\u201d\n\nOn the seventh day the king, after calling his ministers together, had\nthese oxen driven to a spot rich in grass and water. Breakstump was\nabout to pluck a mouthful of grass, when the other oxen seized his nose\nwith their horns and looked up towards the sun. The king asked his\nministers, \u201cO honoured ones, wherefore look these oxen towards the\nsun?\u201d Then one of the ministers said, \u201cThat is done because they wish\nto show that not they alone are witnesses, but the sun, the fifth\nguardian of the world, is also a witness.\u201d The king wondered and said\nto the ministers, \u201cO honoured ones, as the beasts have thus borne\nwitness, do ye take care that the householder gives his daughter to\nthis young man.\u201d\n\nOvercome by the householder-son, the householder bestowed upon him his\ndaughter.\n\n\n\n\n\n\n\n\nXXXI.\n\nTHE STUBBORN AND THE WILLING OXEN. [172]\n\n\nLong ago two merchants, with five hundred waggons apiece, were\njourneying along a forest road, where at one time there was too little\ngrass, at another too little water, and sometimes there was nothing at\nall to be had. So when the merchants, who, as well as their oxen, were\nin a state of great exhaustion, saw from the forest road a region in\nwhich meadows and water were plentiful, they unharnessed their oxen,\nand they bathed and drank much water. Now when the oxen, which had been\ngreatly exhausted by the want of grass and water, had drunk water and\neaten their fill of grass and recovered their strength, the leading one\namong the first set said to its comrades, \u201cO honoured ones, as we have\nbeen completely exhausted by the want of grass and water, and this\nplace is full of water and pasture, if ye are so inclined, we will\nremain here.\u201d\n\nBut the leading ox of the other troop spoke to them in this wise, \u201cO\nhonoured ones, as men are strong and have the mastery over even the\ndifficult to be subdued, and we should only suffer damage at their\nhands, let us endure the burden which shall be laid upon us.\u201d\n\nWhen it had thus spoken, the first chief ox said angrily to its troop,\n\u201cO honoured ones, who has seen the further side of the moon? Let those\noxen submit to their burden. We will not endure ours.\u201d\n\nSo when the merchants began to load their oxen, and the first set of\nanimals held stubbornly back, the merchants beat them and lacerated\nthem with thorny rods, and yoked them dripping with blood to the\nwaggons. But the others submitted to the yoke without resisting, so no\nharm came to them. Thereupon a deity uttered this \u015bloka:\n\n\u201cSee how the steers which the ox misguided, bleeding and wounded,\nsuffer hunger and thirst. See how those which the ox rightly advised,\nafter leaving the forest, quaff cooling water.\u201d\n\n\n\n\n\n\n\n\nXXXII.\n\nTHE ASS AS A SINGER. [173]\n\n\nWhen in long-past times the Bodisat, in consequence of his aggregation\nof merits remaining incomplete, had been born in a herd of horned\ncattle as a bull, he used to go out of the city in the evenings to a\nbean-field belonging to the king, and there take his food. But by day\nhe lived in the city. There an ass joined him. It said one day, \u201cO\nuncle, your flesh and your blood and your hide thrive, and yet I have\nnever seen you change your abode.\u201d\n\nThe bull answered, \u201cO nephew, I feed at eventide in the king\u2019s\nbean-field.\u201d\n\nThe ass said, \u201cUncle, I will go with you too.\u201d\n\nThe bull objected, \u201cO nephew, as you are wont to let your voice\nresound, we might run a risk.\u201d\n\nThe ass replied, \u201cO uncle, let us go, I will not raise my voice.\u201d\n\nAfter they two had broken through the enclosure of the bean-field and\nreached the interior, the ass uttered no sound until it had eaten its\nfill. Then it said, \u201cUncle, shall not I sing a little?\u201d\n\nThe bull replied, \u201cWait an instant, until I have gone away. Then do\njust as you please.\u201d\n\nThe bull ran off, and the ass lifted up its voice. As soon as the\nking\u2019s people heard that, they seized the ass, and in order to punish\nit, as in their opinion it had devoured the whole produce of the king\u2019s\nbean-field, they cut off its ears, fastened a pestle to its neck, and\nthen set it free. As it wandered to and fro, the bull saw it, and\npronounced this verse\u2014\n\n\u201cExcellently hast thou sung forsooth, and therefore obtained thy\nrecompense. In consequence of thy song I also well-nigh lost my ears.\n\n\u201cHe who knows not how to keep his word, to him may easily happen some\nsuch thing as this; to wander to and fro, adorned with a club and\ndestitute of ears.\u201d\n\nThe ass also gave utterance to a verse, \u201cKeep silence thou with broken\nteeth, be silent then, O old bull; for three men are searching for thee\nwith clubs in their hands.\u201d\n\n\n\n\n\n\n\n\nXXXIII.\n\nTHE JACKAL AS CALUMNIATOR. [174]\n\n\nA.\n\nIn long-past times there lived in a certain forest a pregnant lioness.\nNow it is the custom of lionesses to lay up stores of flesh for the\ntime when they shall bring forth their young. The lioness, having\nfollowed after a herd of cattle, struck down a cow which had calved,\nand which, while taking care of her calf, lagged behind the rest of the\nherd. The lioness killed the cow, and dragged it off to her lair; the\ncalf, which wanted to suck her mother\u2019s teats, following after her. The\nlioness was at first inclined to kill the calf too, but reflected that\nit would serve as a playfellow for her cub so soon as she brought it\ninto the world. She gave birth to a male cub, which she suckled along\nwith the calf.\n\nAfter they had both grown up, the lioness fell ill, and before her\ndeath spoke thus, \u201cO children, as ye have both sucked the same dugs,\nbehave as brothers. The world is full of evil calumniators. Take heed,\nwhen I am dead, that ye do not listen to such persons.\u201d\n\nThe lion, which ate the good flesh of the gazelles he killed, and drank\nhis fill of their blood, grew big; and so did the bull, which fed on\nthe good grass guarded by the lion, and enjoyed clear water. The lion,\nas the king of beasts, was followed about by an old, very greedy,\nremainder-devouring jackal. When the lion had killed gazelles, and\nhaving devoured their good flesh and drunk their good blood, tranquilly\nrested, none of the rest of the smaller beasts dared to draw nigh. Only\nthe old jackal used to approach, in order to enjoy what remained over\nof the good flesh and blood, thanks to which his hide, his flesh, and\nhis blood all thrived.\n\nOne day, when the lion had eaten the good flesh of gazelles and drunk\ntheir good blood, he hastened to his lair, where he played with the\nbull. In the meantime the smaller beasts devoured the remains. The\njackal thought, \u201cFirst, I will go to see whither the lion has gone.\u201d\nHaving followed after the lion, the jackal saw him playing together\nwith the bull, and came to the conclusion that the bull was the\nadversary of his maw, and that therefore he must set those two comrades\nat variance. So with drooping ears he appeared before the bull. The\nbull said, \u201cO uncle, has any hot wind arisen?\u201d\n\nThe jackal replied, \u201cO nephew, a very glowing wind has arisen.\u201d\n\n\u201cWhat is it then that has happened?\u201d\n\n\u201cThe lion has asked, \u2018Whither has gone the bull which belongs to my\nstores of flesh? If I find no other flesh, I shall devour that bull.\u2019\u201d\n\nThe bull replied, \u201cO uncle, our dying mother said to us twain, \u2018O\nchildren, as ye have both sucked the same dugs, be brothers. The world\nis full of evil calumniators. Take heed that ye listen to none of them\nafter my death.\u2019 As she has left behind her such a legacy as this, do\nnot talk in that way.\u201d\n\nThe jackal said, \u201cO nephew, as you will not listen to my well-meant\nwords, you will go to perdition.\u201d\n\nThe bull asked, \u201cO uncle, what then will be the course of events?\u201d\n\nThe jackal replied, \u201cO nephew, the lion will come forth from his lair,\nand will stretch himself, and after he has stretched himself he will\nyawn, and after he has yawned he will look round on all four sides, and\nafter he has looked round on all four sides, he will roar three times,\nand when he has come to where you are, he will think, \u2018This creature\nwill kill me;\u2019 be sure of that.\u201d\n\nAfterwards the jackal betook himself with drooping ears to the lion.\nThe lion asked, \u201cUncle, has a hot wind arisen?\u201d\n\nThe jackal replied, \u201cO nephew, a very glowing wind has arisen.\u201d\n\n\u201cWhat has happened then?\u201d\n\n\u201cThe bull has said, \u2018Whither has my lion-grass gone? As his mother\nkilled my mother, I will slit up his belly.\u2019\u201d\n\nThe lion said, \u201cO uncle, our mother, before she died, thus spoke to us\ntwain, \u2018As ye two have sucked the same dugs, be brothers. The world is\nfull of evil calumniators. Take heed that ye do not listen to any of\nthem.\u2019 As she has left such a legacy behind, do not speak in such a\nmanner.\u201d\n\nThe jackal replied, \u201cO nephew, if you do not now listen to my\nwell-meant words, you will go to perdition.\u201d\n\nThe lion said, \u201cO uncle, what will take place?\u201d\n\nThe jackal replied, \u201cO nephew, the bull will come forth from the\nmeadow, and will stretch himself, and when he has stretched himself he\nwill bellow, and when he has bellowed he will tear up the ground, and\nwhen he has torn up the ground he will come snorting into your presence\nand will think, \u2018This one will kill me;\u2019 know all this.\u201d\n\nAlthough those two animals were constantly in the habit of acting in\nthis way according to their natures, they had never taken any notice of\nthe fact. So when one day after this the lion, the king of beasts, came\nforth from his lair, after stretching and yawning and looking around on\nall four sides, and roaring three times, he appeared in presence of the\nbull. Likewise the bull had come out from the pen, and had stretched\nhimself, and bellowed, and torn up the ground and snorted, and then it\nappeared in presence of the lion. Although they had both been\naccustomed to act in this way according to their natures, they had\nnever taken any notice of the fact. But they noticed it now that the\nseed of discord was sown. The bull thought, \u201cHe will kill me,\u201d and the\nlion thought just the same. The lion seized the bull\u2019s breast with his\nclaws, the bull slit up the lion\u2019s belly with his horns. And so they\nboth perished.\n\nA deity uttered the following verse: \u201cMen who pay regard to what is\ngood, ought not to hold converse with bad men. See how the jackal set\nat variance the lion and the bull who had been friends.\u201d\n\n\n\n\nB.\n\nIn long-past times there lived in a forest a lioness with her cub and a\ntigress with her cub. While the lioness was absent one day, her cub,\nwhile wandering about, came into the neighbourhood of the tigress. When\nthe tigress saw it, she was going to kill it, but she changed her mind,\nseeing that the young lion might be a playfellow for her own cub, and\nso she began to give it suck. The lioness, on her return from her\nouting, not finding her young one, set to work to look for it, and at\nlength saw the tigress suckling it. When the tigress perceived the\nlioness, she was frightened and began to run away. But the lioness\ncried out to the tigress, \u201cO sister, run not away. Let us dwell\ntogether, so that, when I go out, you can take care of my young one,\nand when you go out, I will take care of yours.\u201d So they took to\ndwelling together, and they called the lion cub Suda\u1e47sh\u1e6dhra, and the\ntiger cub Sub\u0101hu. And the two cubs grew up.\n\nAfter a time the lioness and the tigress fell ill, and when the time\nfor their departure came, they said to the two young beasts, \u201cO\nchildren, as ye have both sucked the same dugs, be ye brothers. The\nworld is full of evil calumniators, take heed after our death not to\nlisten to any of them.\u201d\n\nNow the young lion was wont to kill gazelles, and to devour their good\nflesh and lap their good blood, and then, having done this, to betake\nhimself at once to his lair. But the young tiger, when he went out,\nunderwent great fatigue in killing gazelles, and having devoured their\nflesh and lapped their blood, returned home after a long absence. One\nday the tiger devoured the remains of a meal which he had hidden away,\nand then returned quickly home. The lion asked, \u201cHow is it that you,\nwho never came back before till after a long time, have returned to-day\nso soon?\u201d The tiger replied, \u201cI have eaten the stores which I had set\naside.\u201d The lion asked, \u201cDo you lay up stores, then?\u201d The tiger said\nthat it did. The lion said, \u201cWhen I have slain gazelles and eaten their\ngood flesh and lapped their good blood, I am wont to go away without\ntroubling myself further.\u201d The tiger replied, \u201cYou are strong. I cannot\ndo like that.\u201d The lion said, \u201cLet us go together.\u201d So they took to\ngoing out together.\n\nNow an old, very malicious, remainder-devouring jackal, was in the\nhabit of following after this lion, the king of the beasts. The jackal\nconsidered that the tiger was the antagonist of his maw, and that he\nmust set those two animals at variance. So he came into the presence of\nthe lion with drooping ears. The lion said, \u201cO uncle, has any hot wind\narisen?\u201d\n\nThe jackal replied, \u201cO nephew, a very scorching wind has arisen.\u201d\n\n\u201cWhat has happened then?\u201d\n\n\u201cThis tiger has said, \u2018Where has my lion-grass gone? As he leaves me to\nfeed on remnants, I will assuredly kill him.\u2019\u201d\n\nThe lion replied, \u201cO uncle, our two mothers said to us just before they\ndied, \u2018O children, as ye two have sucked the same dugs, be brothers.\nThe world is full of evil calumniators. Take heed that after we are\nboth dead, ye do not listen to any one among them.\u2019 As they have left\nsuch a legacy behind them, do not you speak in that way.\u201d\n\nThe jackal said, \u201cAs you will not listen to my well-meant words, you\nwill come to ruin.\u201d\n\nThe lion said, \u201cO uncle, what will be the course of events?\u201d\n\nThe jackal replied, \u201cO nephew, the tiger will come forth from his lair,\nand will stretch himself, and after stretching he will yawn, and after\nyawning he will look round on all four sides, and after looking round\non all four sides he will roar three times, and then come into your\npresence and think, \u2018He will kill me.\u2019 Be sure of this.\u201d\n\nAfterwards the jackal went with drooping ears to the tiger. The tiger\nasked, \u201cO uncle, has some hot wind arisen?\u201d\n\nThe jackal replied, \u201cO nephew, a very scorching wind has arisen.\u201d\n\n\u201cWhat has happened then?\u201d\n\n\u201cThis lion has said, \u2018Where has my tiger-grass gone? I will assuredly\nkill him.\u2019\u201d\n\nThe tiger said, \u201cO uncle, our two mothers said to us, just before they\ndied, \u2018O children, as ye have sucked the same breast, be brothers. The\nworld is full of evil calumniators. Take heed that ye do not listen to\nany of them. As they have left us this legacy, do not you speak in that\nway.\u2019\u201d\n\nThe jackal replied, \u201cO nephew, as you will not listen to my well-meant\nwords, you will go to ruin.\u201d\n\n\u201cO uncle, what then will be the course of events?\u201d\n\n\u201cO nephew, this lion will come forth from his lair and will stretch\nhimself, and after stretching he will yawn, and after yawning he will\nlook round on all four sides, and after looking round on all four\nsides, he will roar three times, and then come into your presence, and\nthink, \u2018He will kill me.\u2019 Be sure of all this.\u201d\n\nNow although both of them were in the habit of acting in this way,\naccording to their natures, they had never taken any notice of that.\nBut one day the lion, the king of beasts, came forth from his lair and\nstretched himself, and yawned, and looked round on all four sides, and\nroared three times, and then went into the presence of the tiger. The\ntiger also came forth from his lair, and stretched himself and yawned,\nand looked round on all four sides, and then went into the presence of\nthe lion. Although both of them had always been in the habit of doing\nall this, yet they had never taken any notice of the fact. But now that\nthe seed of discord was sown, they did notice it. Just as the lion\nthought that the tiger wanted to kill him, so also the tiger thought\nthat the lion wanted to kill him. But then the lion thought, \u201cI am\nstrong, but the tiger is not. As he cannot then master me, I will\ninvestigate the matter further.\u201d So he uttered this \u015bloka\u2014\n\n\u201cO Sub\u0101hu, to strive with Suda\u1e47sh\u1e6dhra, possessor of complete\nexcellence, agility, and force, is not right.\u201d\n\nThe tiger also replied in a \u015bloka, \u201cO Suda\u1e47sh\u1e6dhra, to strive with\nSub\u0101hu, possessor of complete excellence, agility, and force, is not\nright.\u201d\n\nThe lion asked, \u201cWho spoke to you about this?\u201d\n\nThe tiger replied, \u201cThe jackal.\u201d\n\nThen the tiger asked, \u201cWho spoke to you about this?\u201d\n\nThe lion replied, \u201cThe jackal.\u201d\n\nThen the lion thought, \u201cThis creature wanted to set us two at\nvariance,\u201d and struck the jackal dead with a slap in the face. Then a\ndeity uttered this \u015bloka\u2014\n\n\u201cFriends ought not to be abandoned on account of the words of others,\nbut the words of others ought to be tested. No reliance ought to be\nplaced upon calumniators, who seek opportunities for sowing discord.\nSee how the jackal, who desired to set friends at variance by means of\nlies, was put to death as a calumniator, while the friends were happy\nand rejoiced.\u201d\n\n\n\n\n\n\n\n\nXXXIV.\n\nTHE TWO OTTERS AND THE JACKAL. [175]\n\n\nIn long-past times there lived on the bank of a river two otters, which\nfrom time to time used to enter the water and bring fish ashore. But\nwhile the otters were on the dry land, the fish used to get back into\nthe water.\n\nFinding there was nothing left, the otters took counsel together one\nday, and determined that in future one of them should go into the water\nwhile the other remained on land, and that they should share the spoil\nin common. So one of them went into the water while the other remained\non land. The one which went into the water frightened the fish, and\ndrove them ashore, while the one which remained on land killed them;\nthe fish also which remained in the water were killed by the otter\nwhich had gone into the water.\n\nNow when the heap of fish had become great, one of the otters said,\n\u201cDivide the heap.\u201d\n\nThe other replied, \u201cI will not divide it.\u201d\n\n\u201cWhy not?\u201d\n\n\u201cI should not like to make a mistake.\u201d\n\nThen the other said, \u201cFor the matter of that, I too might make a\nmistake.\u201d\n\nWhile they stood there absorbed in thought, the jackal Mukhara came up\nto them and said, \u201cO nephews, why are you so absorbed in thought?\u201d\n\n\u201cO uncle, we have caught some fish.\u201d\n\n\u201cWhy do not you divide them?\u201d\n\n\u201cO uncle, for fear of acting unrighteously.\u201d\n\nThen Mukhara said to himself, \u201cAs they both hesitate I will undertake\nthe division.\u201d\n\nAfter looking at a tortoise which regularly waited upon the two otters,\nhe went to one of them and said, \u201cO nephew, what have you done in this\nmatter?\u201d\n\n\u201cO uncle, I dived into the water, and after diving into it, I\nfrightened the fish, which were driven on land and killed by my\ncompanion here.\u201d\n\n\u201cO nephew, however little was to be got by going into the water, yet\nMukhara would certainly go into the water. The otter who has to be on\nthe dry land is exposed to danger from fissures, tree-stumps, thorns,\nwild beasts, and men. Besides, if he were not to kill the fish, of what\nuse would your frightening them be? In short, as the whole catch is\nentirely the other otter\u2019s work, you must take what he gives you and\nraise no objection.\u201d\n\nThe otter did not utter a word in reply, smitten to the heart and\noverawed by the jackal.\n\nThen the jackal went to the other otter, and said, \u201cO nephew, what was\nyour share in this matter?\u201d\n\n\u201cO uncle, I kept on the dry land, and killed the fish which were driven\nashore.\u201d\n\n\u201cO nephew, however little was to be got by going upon dry land, yet\nMukhara would always keep to the dry land. The otter who has to go into\nthe water is in danger from waves and waters, from tortoises,\nalligators, and crocodiles. Besides, if he had not frightened the fish,\nhow could you have killed them? In short, all the take of the fishing\nis the other otter\u2019s work; and therefore you must be content with what\nyour companion gives you.\u201d The otter, heart-smitten and overawed by the\njackal\u2019s words, sat there without saying a word. Then Mukhara said, \u201cO\nnephew, there is a means of accomplishing the division without\ninjustice, by means of the utterance of a \u015bloka.\u201d\n\nThen the two otters said despondingly, \u201cO uncle, undertake the\ndivision.\u201d\n\nSo Mukhara divided the heap into three parts, one containing the heads\nof the fish, and another their tails, and the third the rest of their\nbodies. And he uttered this verse:\u2014\n\n\u201cThe goer on land receives the tails, and the goer into the depths the\nheads; he who is conversant with the law receives the middle parts.\u201d\n\nMoreover, Mukhara said to himself, \u201cHaving deluded these two, I will\nsecure the booty.\u201d So he seized the middle part of a large fish, and\nwent off to his mother. She joyfully addressed him in a \u015bloka.\n\n\u201cMukhara, whence dost thou come that thou hast brought a large fish\nwithout head or tail? whence dost thou come so highly blessed?\u201d\n\n\u201cEven as the king\u2019s cat,\u201d he replied, \u201cthat knows neither right nor\nwrong, in that fools strive with one another, gains thereby, so shall\nwe obtain food in plenty.\u201d\n\nThe mother also uttered this \u015bloka, \u201cO Mukhara, fine and fair\nexceedingly art thou who hast been too much for the otters. They twain\nare content, and thou hast secured a rich booty.\u201d\n\n\n\n\n\n\n\n\nXXXV.\n\nTHE JACKAL SAVES THE LION. [176]\n\n\nIn lost past times, when the Bodisat remained in an incomplete state of\nmerit-accumulation, he lived in a certain hill district as a lion, king\nof the beasts. In the neighbourhood of the hill there dwelt five\nhundred jackals, which followed after him and devoured what he left.\nWhen the lion had killed any animal, and had eaten of its good flesh\nand drunk of its good blood, he used to leave it lying on the ground\nand go away. This state of things lasted a long time.\n\nOnce when the lion, king of beasts, was hunting beasts at night, he\nfell into a well, and all the five hundred jackals, with one exception,\ndispersed in divers directions. Only one of the jackals paid any\nattention to the lion, sitting by the edge of the well, and thinking in\nwhat way he could draw the lion out. While running to and fro in the\nneighbourhood of the well, he saw a small lake at no great distance.\nHaving observed it, he dug a canal on one side, and filled the well\nwith water from the lake, so that the lion was able to get out. A deity\nuttered this verse:\u2014\n\n\u201cThe mighty as well as the rest must make themselves friends. See how\nthe jackal rescued the lion from out of an old well.\u201d\n\n\n\n\n\n\n\n\nXXXVI.\n\nTHE BLUE JACKAL. [177]\n\n\nIn times long past there was a very greedy jackal, which used to roam\nin the forest, and even in places uninhabited by men. At length he made\nhis way into the house of a dyer, and fell into an indigo vat. After he\nhad escaped he lay down to sleep on a neighbouring dunghill. Having\ntossed about thereon, so that his body became ever so unshapely, he\njumped into the water. When he had come out, and had been exposed to\nthe rays of the sun, he acquired the colour of cyanite.\n\nWhen the other jackals saw him, they dispersed and stood afar off, and\nasked, \u201cWho are you? where do you come from?\u201d\n\nHe replied, \u201cMy name is \u015aataga, and I have been appointed king of the\nfourfooted beasts by \u015aakra, the king of the gods.\u201d\n\nThe jackals considered that, as his body was of a colour never before\nseen, this must be true, and they made all the fourfooted beasts\nacquainted with the fact. The lions thought, \u201cIf some one is exalted\nabove us and made the king of the beasts, we must go and carry this\nnews to the chief of our band.\u201d So they told the news to the maned\nchief of their band, who dwelt in a certain hill district. He ordered\nthe other beasts to go forth and find out whether any animal had seen\nthis chieftain of the fourfooted. So they betook themselves to where\nthe jackal was, and made inquiries. And they perceived the jackal, like\nunto nothing ever seen before, surrounded by all the fourfooted\ncreatures except the lions. Then they returned to their chief and told\nhim what they had seen. And he, when he had listened to them, betook\nhimself, surrounded by the band of lions, to where the jackal was. The\njackal, surrounded by many quadrupeds, rode along on an elephant, with\nthe lions around him, and then the tigers and other quadrupeds. The\njackals formed a circle round him at a greater distance.\n\nNow the jackal\u2019s mother dwelt in a certain mountain ravine. Her son\nsent a jackal to her, and invited her to come, now that he had obtained\nthe sovereign power. She asked what was the nature of his surroundings.\n\nThe messenger replied, \u201cThe inner circle is formed of lions, tigers,\nand elephants, but the outer of jackals.\u201d\n\nShe said, \u201cSo much for things not following their proper order.\u201d She\nalso said in verse:\u2014\n\n\u201cI live here comfortably in the mountain ravine, and amid cool waters\nenjoy my good fortune; so long as he utters no jackal\u2019s cry, the\nelephant will let him retain his prosperity.\u201d\n\nThe messenger jackal said to the jackals, \u201cThis king of the fourfooted\nis only another jackal. I have seen his mother who dwells in such and\nsuch a mountain ravine.\u201d\n\nThey replied, \u201cIn that case we will test him and see whether he is a\njackal or not.\u201d\n\nNow it is according to the nature of things that jackals, if they hear\na jackal howl without howling themselves, lose their hair.\n\nSo the jackal, when he heard the other jackals lift up their voices,\nsaid to himself, \u201cIf I utter no cry, my hair will certainly fall off.\nBut if I get off the elephant and then begin to howl, he will kill me.\nSo I will lift up my voice where I am.\u201d\n\nSo soon as, sitting on the elephant, he began to lift up his voice, the\nelephant perceived that it was a jackal that was riding on his back, so\nhe flung him off and trampled him under foot. A deity uttered this\nverse:\u2014\n\n\u201cHe who keeps at a distance those who should be near, and brings near\nthose who should be at a distance, will be cast down, as the jackal was\nby the elephant.\u201d\n\n\n\n\n\n\n\n\nXXXVII.\n\nTHE JACKAL HANGED BY THE OX. [178]\n\n\nIn long-past times, there lived in a certain hill-town a householder,\nwho possessed an ox marked with signs. \u015arama\u1e47as, Brahmans, kinsmen, the\npoor, the helpless, the needy, and the sick provided it with\nsustenance, and it could wander about at its pleasure. One day, as it\nwas roaming about, it got into a certain swamp. Towards sunset came the\nhouseholder, who had heard of this, and was looking for it. As he could\nnot get it out at the moment, he determined to do so next morning. But\nthe ox said, \u201cFling me a noose, and then go away. If a jackal comes, I\nwill pick up the noose with my horns and throw it over him.\u201d The\nhouseholder flung a noose in front of the ox and went away.\n\nIn the course of the night up came a jackal, and said, \u201cWho is it that\nis tearing up these lotus roots and white lotuses?\u201d\n\nThe ox replied, \u201cIt is I. Here I am, stuck fast in the swamp.\u201d\n\nThe jackal thought it had found a feast, and prepared to do the ox an\ninjury. The ox said, \u201cGet away from here; harm and disgrace might come\nupon you.\u201d But as there was no driving away the jackal, and he was\nstill bent upon injuring as before, the ox uttered this verse\u2014\n\n\u201cNo lotus roots do I tear up, nor white lotuses either. If thou wishest\nfor food mount upon my back, there wilt thou find food.\u201d\n\nFull of gluttony, the jackal got on the back of the ox. But the ox\nflung the noose with its horn, caught the jackal round the neck, and\nlet him hang in the air. The ox uttered this verse\u2014\n\n\u201cArt thou Jakara the dancing-master, or art thou one who is learning to\ndance? In the forest are no fees paid; arts are taught in cities.\u201d\n\nThe jackal also uttered a verse in reply\u2014\n\n\u201cNot the dancing-master Jakara am I, nor one who is learning to dance.\nAs \u015aakara has provided a ladder, I betake myself to Brahma\u2019s world.\u201d\n\nThe ox rejoined likewise in verse\u2014\n\n\u201c\u015aakara has not provided a ladder; still less is there any question\nabout going to Brahma\u2019s world. As thou hast been laid in the fetters of\ncontrivance, thou wilt never see thyself saved.\u201d\n\n\n\n\n\n\n\n\nXXXVIII.\n\nTHE JACKAL IN THE ELEPHANT\u2019S FOOTPRINTS. [179]\n\n\nAn elephant came long ago to the Himalayas to drink water. In its track\nfollowed a jackal, which saw the elephant\u2019s footprints, and began to\nmeasure its own stride with them.\n\n\u201cThese footprints are mine,\u201d it said to itself.\n\nThen springing forwards it set its foot in one of the footprints, and\ntripped over a broken piece of wood. [180]\n\nA deity uttered this verse\u2014\n\n\u201cIn a word, O fool, thy footprints and those of the elephant are not\nalike. Give up this useless attempt. Thou wilt only derive weariness\ntherefrom.\u201d\n\n\n\n\n\n\n\n\nXXXIX.\n\nTHE GUILTY DOGS. [181]\n\n\nIn long-past times, King Brahmadatta came to the throne in V\u0101r\u0101\u1e47as\u012b, at\na period when the land was blessed with riches, profusion, prosperity,\nand crops, and had a large population. Now there were two dogs, Ga\u1e47\u1e0da\nand Upaga\u1e47\u1e0da by name, which used to gnaw the king\u2019s horse-gear. Once\nwhen King Brahmadatta was going to take the field against the\nLi\u0107\u0107havis, he ordered his ministers to inspect the horse-gear. When\nthey had done this, and found that it was all torn and tattered, they\nsaid to the king, \u201cO king, the dogs have gnawed the horse-gear to\npieces.\u201d\n\nThe king said, \u201cHonoured sirs, if this is the case, I give up the dogs\naltogether.\u201d\n\nThereupon some of them were killed and others ran away. A dog, which\ncame from another country, seeing them running off, asked them what had\nfrightened them so much. They gave a full account of all that had\noccurred. It said, \u201cWhy do not you implore the king?\u201d\n\nThey replied, \u201cWe who are running away have no power of imploring the\nking, and the others have been rendered mute.\u201d\n\nIt said, \u201cWait awhile, I will implore the king in your behalf.\u201d\n\nEncouraged by him they turned back; and after they had made a halt they\nexpressed their prayer in a verse, uttered at a distance from which\nthey could be heard, saying\u2014\n\n\u201cThese two dogs, Ga\u1e47\u1e0da and Upaga\u1e47\u1e0da, full of force and health, living\nin the king\u2019s stronghold, ought to be put to death. We are not\ndeserving of death. O king, it is not right to let the innocent be put\nto death.\u201d\n\nHaving heard this, the king said next day to his ministers, \u201cHonoured\nsirs, find out those who implored me yesterday in verse.\u201d\n\nThe ministers gave orders to the body-guards, saying, \u201cFind out those\nwho implored the king yesterday in verse.\u201d\n\nThe guards said, \u201cIt was the dogs of the land that did so.\u201d\n\nThe king said, \u201cHonoured sirs, find out whether the horse-gear was\ndevoured by Ga\u1e47\u1e0da and Upaga\u1e47\u1e0da, or by other dogs.\u201d\n\nThe ministers assembled, and began to take counsel together, saying,\n\u201cHonoured sirs, the king has ordered us to find out about the dogs. How\nshall we manage it?\u201d\n\nThen some of them said, \u201cThere is only one way of finding out. What\nneed is there to seek out others? The dogs must be given a hair-pellet\nand made to vomit.\u201d\n\nWhen the pellet of hair had been given to the dogs, and they had been\nmade to vomit, Ga\u1e47\u1e0da and Upaga\u1e47\u1e0da brought up fragments of leather. When\nthe king had been informed of this, he delivered those dogs over to\ndeath. But he rendered the others free from fear.\n\n\n\n\n\n\n\n\nXL.\n\nTHE HYPOCRITICAL CAT. [182]\n\n\nIn long-past times there was a chieftain of a company of mice who had a\nretinue of five hundred mice. And there was also a cat named Agnija. In\nhis youth he had been wont to kill all the mice in the neighbourhood of\nhis dwelling-place. But afterwards, when he had grown old, and no\nlonger had the power of catching mice, he thought: \u201cIn former times,\nwhen I was young, I was able to catch mice by force. But now that I can\ndo so no more, I must use some trick in order to make a meal off them.\u201d\nSo he began to watch the mice by stealth. By means of such watching he\nfound out that there were five hundred mice in the troop.\n\nAt a spot not far distant from the mouse-hole, he took to performing\nfictitious acts of penance, and the mice, as they ran to and fro, saw\nhim standing there with pious mien. So they cried out to him from a\ndistance, \u201cUncle, what are you doing?\u201d\n\nThe cat replied, \u201cAs in my youth I have perpetrated many vicious\nactions, I am now doing penance in order to make up for them.\u201d\n\nThe mice fancied that he had given up his sinful life, and there grew\nup within them confidence nourished by faith.\n\nNow as they returned into their hole every day after making their\nrounds, the cat always seized on and devoured the mouse which came\nlast. Seeing that the troop was constantly dwindling, the chief\nthought: \u201cThere must be some cause for the fact that my mice are\ndiminishing in number, and this cat is thriving apace.\u201d So he began to\nobserve the cat closely. And when he saw that the cat was fat and well\ncovered with hair, he thought: \u201cThere is no doubt that this cat has\nkilled the mice. Therefore must I bring the matter to the light of\nday.\u201d\n\nNow as he kept careful watch from a hiding-place, he saw how the cat\nate up the mouse which went last. Then from afar off he pronounced this\nverse\u2014\n\n\u201cAs the uncle\u2019s body waxes bigger, but my troop on the contrary becomes\nsmaller, and as he who eats roots and berries will not become fat and\nwell covered with hair, this is not a genuine penance, but one\nperformed only for the sake of gain. Because the number of the mice\ndiminished have you, O Agnija, thrived.\u201d\n\n\n\n\n\n\n\n\nXLI.\n\nTHE GAZELLE AND THE HUNTER. [183]\n\n\nIn long-past times, when the Bodisat was in a state of indefinite\nmerit-aggregation, he was the prince of a band of five hundred\ngazelles. Now a hunter had prepared a great many traps, nets, and\nsprings, for the purpose of catching gazelles. As the gazelle prince\ncarelessly enjoyed life, wandering about the forest with a troop of\nfive hundred gazelles, he was caught in a net one day while heading the\ntroop of gazelles. When the other gazelles saw him caught in the net,\nthey all fled away, except one doe which remained beside the prince.\nAlthough the gazelle prince struggled hard, he was not able to tear the\nnet. When the doe saw that, as she ran to and fro, she said, \u201cAs the\nhunter has prepared this net, exert thyself, O blessed one, exert\nthyself, O head of the gazelles.\u201d\n\nHe replied, \u201cAlthough I press my hoofs firmly against the ground, yet\nas the net which binds me is strong, and my feet are sorely wounded, I\ncannot tear the net. What then is to be done?\u201d\n\nPresently came the hunter towards that spot, dressed in brown clothes\nand bearing a bow and arrows. The doe saw the hunter draw nigh in order\nto kill the gazelle prince. Having seen him, she hurriedly exclaimed in\nverse\u2014\n\n\u201cAs this is the hunter who prepared this net, exert thyself, O highly\nblessed gazelle prince, exert thyself.\u201d\n\nHe replied, also in verse\u2014\n\n\u201cAlthough I set my hoofs hard against the ground, yet as the net which\nbinds me is strong, and my feet are sorely wounded, I am not able to\ntear the net. What, then, is to be done?\u201d\n\nThen the doe approached the hunter with courageous heart, and coming up\nto him uttered this \u015bloka\u2014\n\n\u201cO hunter, draw thy sword and first kill me, and then kill the gazelle\nprince.\u201d\n\nWhen the hunter asked her with astonishment what she had to do with the\ngazelle prince, she replied, \u201cHe is my husband.\u201d The hunter replied in\na verse\u2014\n\n\u201cI will kill neither thee nor the gazelle prince. Thou shalt keep\ncompany with thy beloved spouse.\u201d\n\nShe answered, likewise in a verse\u2014\n\n\u201cAs I, O hunter, take pleasure in my dear spouse, so mayst thou, O\nhunter, enjoy thyself with all that belongs to thee.\u201d\n\nThe hunter, whose astonishment became still greater, went away together\nwith the gazelles, whom he left at liberty.\n\n\n\n\n\n\n\n\nXLII.\n\nTHE MONKEYS SAVED FROM DEATH. [184]\n\n\nIn long-past times there lived in a hill-place a troop of five hundred\nmonkeys, which, when the corn was ripe, devoured the crops. The men who\nlived in that place assembled and began to take counsel together,\nsaying\u2014\n\n\u201cHonoured sirs, what shall we do, seeing that the monkeys endanger the\ncorn?\u201d\n\nSome of them held that the monkeys must be killed. But how were they to\nset about doing that? All the trees which stood around the place must\nbe cut down, one Tinduka [185] tree only being allowed to stand. And a\nhedge of thorns must be drawn around, and the monkeys must be killed\ninside the enclosure, when they climbed the tree in search of food.\nAccordingly all the trees growing around that place were cut down, only\none Tinduka tree being allowed to stand; and that tree was surrounded\nby a hedge of thorns, and a watchman was set there, with orders to give\nnotice as soon as the monkeys assembled.\n\nNow one day when the Tinduka tree had put forth flowers and fruits, and\nthese had grown ripe, the monkeys said to their chief\u2014\n\n\u201cO chief, as the Tinduka tree is ripe, let us go to it and eat.\u201d\n\nThereupon the chief, with a troop of five hundred monkeys, climbed the\nTinduka tree, and they began to devour the fruit. The watchman brought\nword to the men who dwelt in that place, saying, \u201cHonoured sirs, all\nthe monkeys have climbed up the Tinduka tree and are feeding. Do ye do\nwhat ought to be done.\u201d\n\nThen in all haste the troop of men who dwelt there, with clenched\nfists, and armed with bows and arrows and battle-axes, betook\nthemselves to the Tinduka tree and began to cut it down. Fear came upon\nthe monkeys, and they sprang to and fro on the tree. But the chief sat\nstill and did nothing. The monkeys said to him, \u201cO chief, wherefore do\nyou sit there tranquilly, while we are running to and fro in the pangs\nof intolerable misery?\u201d He replied in a verse\u2014\n\n\u201cThe busy and the idle are like unto each other. The ends of the tree\nare many; let food be taken by him who is intent upon his life.\u201d\n\nAt that time one of the monkey-chief\u2019s young ones, a captive in the\nvillage, was sitting absorbed in thought, leaning his cheek upon his\nhand. A good monkey came that way, saw the young monkey thus absorbed\nin thought, and said\u2014\n\n\u201cO friend, why do you sit there thus absorbed in thought, leaning your\ncheek upon your hand?\u201d\n\nThe young monkey replied\u2014\n\n\u201cHow could I not be absorbed in thought, since the whole troop of the\nmen who live in the village have taken the field in order to put my\nrelatives to death?\u201d\n\n\u201cWhy do you not behave with courage?\u201d\n\n\u201cHow can a captive behave with courage?\u201d\n\n\u201cI will set you free from your bonds.\u201d\n\nSo soon as the young monkey was set free, he set the village on fire.\nWhen it began to burn, and clamour and uproar arose, the inhabitants\nheard it and said\u2014\n\n\u201cHonoured sirs, while we and the monkeys are at a distance, a great\ncalamity has occurred. As the village is burning, we will put out the\nfire and then come back.\u201d\n\nSo they hastened to put out the fire; but the monkeys came down from\nthe Tinduka tree and ran away.\n\n\n\n\n\n\n\n\nXLIII.\n\nINCREDULITY PUNISHED. [186]\n\n\nIn long-past times, in a spot well provided with flowers and fruits, in\nthe neighbourhood of a hill-town, there lived two chiefs of monkey\ntroops, each of which was composed of five hundred monkeys. One of the\ntwo chiefs dreamed one night that he was placed alive in a caldron,\ntogether with a retinue of five hundred monkeys. At this he was greatly\nalarmed, and he gave way to lamentation. Before the break of day he\narose and called the monkeys together, and began to relate to them his\ndreams.\n\n\u201cHonoured sirs, last night I dreamed an evil dream, in consequence\nwhereof we will leave this place.\u201d\n\nThe monkeys said, \u201cLet us do so and set forth.\u201d\n\nAs Bodisats have dreams which are full of significance, the august\nbeing said to the chief of the other band of monkeys, \u201cAs I have\ndreamed such a dream, it is to be hoped that you will move somewhere\nelse.\u201d\n\nThe other chief answered incredulously, \u201cDo dreams then turn out true?\nIf you want to go, in that case go. But as I possess a widely extended\ndomain, I shall not go.\u201d\n\nWhen the first monkey-chief saw that the other did not believe in him,\nhe himself, together with his band, went away.\n\nOne day after this, as a servant-maid was roasting barley on the earth\nin one of the houses of the hill-town, a wandering sheep came by bad\nluck that way, and began to eat the grain. The maid struck the sheep\nwith a fire-brand, and the sheep ran blazing into the king\u2019s elephant\nstable. From its flames the elephant stable caught fire, and many\nelephants were scorched. The king sent for the doctor, and asked how\nthe elephants which had been scorched by the fire ought to be treated.\nThe doctor prescribed monkeys cooked in barley-meal. Accordingly orders\nwere given to the hunters, who caught all the monkeys residing in the\nneighbourhood. These monkeys, whose flesh had increased in the course\nof time, the doctor threw into the caldron alive.\n\nA deity uttered this verse: \u201cIt is not good to dwell in a town or a\nvillage in which discord exists. On account of discord between the\nsheep and the servant-maid, the monkeys perished.\u201d\n\n\n\n\n\n\n\n\nXLIV.\n\nTHE WISE AND THE FOOLISH MONKEY CHIEFS. [187]\n\n\nIn long-past times there lived in a certain country two monkey chiefs,\neach ruling over a band of five hundred monkeys. As one of them\nwandered about with his band he gradually came to a hill-village. A\nkimp\u0101ka tree grew there, the branches of which were bowed down to the\nground by the fruit, so the monkeys said to the chief of their band: \u201cO\nchief, as the tree is very rich in fruit, and the fruit weighs its\nbranches down to the ground, let us after our fatigues enjoy the\nfruit.\u201d\n\nAfter looking at the tree, the chief of the band said in a verse:\n\u201cAlthough the tree stands near the village, yet have the children not\npartaken of the fruit. From that it may be concluded that the fruit of\nthis tree is not conducive to enjoyment.\u201d\n\nAfter he had thus spoken, they went away.\n\nFollowing after him, the leader of the other band also gradually drew\nnear to that village. And when the monkeys saw the kimp\u0101ka tree, they\nsaid to the leader of their band: \u201cO leader, as there is fruit on this\ntree, and we are fatigued, we would like to enjoy the fruit and gain\nstrength.\u201d\n\nHe replied, \u201cGood; do so.\u201d\n\nThe monkeys partook of the fruit, and unfortunately suffered agonies in\nconsequence.\n\n\n\n\n\n\n\n\nXLV.\n\nTHE MONKEYS AND THE MOON. [188]\n\n\nIn long-past times there lived a band of monkeys in a forest. As they\nrambled about they saw the reflection of the moon in a well, and the\nleader of the band said: \u201cO friends, the moon has fallen into the well.\nThe world is now without a moon. Ought not we to draw it out?\u201d\n\nThe monkeys said, \u201cGood; we will draw it out.\u201d\n\nSo they began to hold counsel as to how they were to draw it out. Some\nof them said, \u201cDo not you know? The monkeys must form a chain, and so\ndraw the moon out.\u201d\n\nSo they formed a chain, the first monkey hanging on to the branch of a\ntree, and the second to the first monkey\u2019s tail, and a third one in its\nturn to the tail of the second one. When in this way they were all\nhanging on to one another, the branch began to bend a good deal. The\nwater became troubled, the reflection of the moon disappeared, the\nbranch broke, and all the monkeys fell into the well and were\ndisagreeably damaged.\n\nA deity uttered this verse: \u201cWhen the foolish have a foolish leader,\nthey all go to ruin, like the monkeys which wanted to draw the moon up\nfrom the well.\u201d\n\n\n\n\n\n\n\n\nXLVI.\n\nTHE PEACOCK AS BRIDEGROOM. [189]\n\n\nIn long-past times lived the flamingo-king, R\u0101sh\u1e6drap\u0101la. The birds\nwhich dwelt in the different countries, having heard that his daughter\nwas going to choose herself a husband, assembled themselves together,\neach hoping that he would be her spouse.\n\nWhen she had looked at the peacock, she said, \u201cHe shall be my husband.\u201d\n\nThereupon the other birds told him that she had chosen him as her\nspouse. He expanded his tail and began to dance.\n\nR\u0101sh\u1e6drap\u0101la saw him, and asked, \u201cWhy does he dance?\u201d\n\nThe others replied, \u201cIt is because he is to be your daughter\u2019s\nhusband.\u201d\n\nHe said, \u201cTo him I will not give my daughter, for he is shameless and\nbold.\u201d\n\nWhen the peacock heard of this, he went to R\u0101sh\u1e6drap\u0101la and asked in a\n\u015bloka: \u201cWherefore dost thou refuse to give me thy daughter, although I\nhave a lovely voice, a beautiful colour, wings set with eyes, and a\nneck like unto lapis lazuli?\u201d\n\nR\u0101sh\u1e6drap\u0101la replied, \u201cAlthough thou hast a lovely voice, a beautiful\ncolour, wings set with eyes, and a neck like unto lapis lazuli, yet I\nwill not give her to thee, for thou art afflicted with impudence.\u201d\n\n\n\n\n\n\n\n\nXLVII.\n\nTHE CROW WITH THE GOLDEN CAP. [190]\n\n\nIt happened long ago, that a crow uttered agreeable sounds in the\npresence of a woman, whose husband had undertaken a long journey.\n\nThe woman said, \u201cHo there, O crow! if my husband returns home safe and\nsound, I will give you a golden cap.\u201d\n\nAfter a time her husband returned home safe and sound, when the crow\nappeared before her with an eye to the golden cap, and uttered\nagreeable sounds. She gave it a golden cap.\n\nThe crow put it on, and fled hither and thither.\n\nBut on account of the golden cap a falcon tore off the crow\u2019s head.\n\nA deity uttered this verse: \u201cA possession, which has no necessary\ncause, will be taken away. The gold on the crow\u2019s head was looked after\nby a robber.\u201d\n\n\n\n\n\n\n\n\nXLVIII.\n\nTHE REVENGEFUL CROW. [191]\n\n\nIn long-past times the men of R\u0101jag\u1e5biha and their king determined, on\naccount of some occurrence or other, to establish two cemeteries, and\nto bury men in one of them and women in the other. It happened once\nthat a hermaphrodite died and could find room neither in the one\ncemetery nor in the other. In a certain locality in R\u0101jag\u1e5biha there was\na park full of roots, fruits, splendid flowers, and various\nsinging-birds. There a Rishi dwelt with shaven head, who fed upon\nroots, fruits, and water, and was clothed in a hide and the bark of\ntrees. A ricinus shrub grew there in a three-cornered field, and there\nthe body of the hermaphrodite was left. Perceiving the smell of the\nbody, a jackal came and began to devour its flesh. Now a crow had built\nher nest on the top of the ricinus tree, and was nestling in it. It\noccurred to her to flatter the jackal, in order that he might give her\nthe remains of the feast, so she began to sing his praises in a verse:\n\u201cAs I testify my reverence for thee, who art provided with the neck of\na lion and the back of a bull, so deign to be gracious to me for the\nbenefit of the asker.\u201d\n\nThe jackal looked up and said, likewise in verse: \u201cO most excellent of\nbirds, wanderer through the air, lighter-up of all places, now like\nunto a gem dwelling upon the summit of a splendid tree.\u201d\n\nThe crow continued, \u201cAs I have descended in order to look upon one so\nhighly blest, and as I pay honour to thee as the king of the beasts,\ndeign to be gracious in behalf of the asker.\u201d\n\nThe jackal said, \u201cO crow, whose neck is like unto the neck of the\npeacock; O most excellent of pleasure-bringers, fair to see, descend in\norder to feed at will.\u201d\n\nThe crow flew down, and, in the company of the jackal, began to devour\nthe dead body.\n\nWhen the Rishi saw that, he said in a verse: \u201cAlas! from afar off have\nI seen thee, shamelessly nestling in the shadow of the most wretched of\ntrees, and devouring the most wretched of corpses.\u201d\n\nWhen the crow heard that, she indignantly uttered this verse: \u201cWhat is\nit to this baldpate that the lion and the peacock, feeding here upon\nexcellent flesh, prolong their existence by means of strangers\u2019 gifts?\u201d\n\nThe Rishi was affronted in his turn and uttered this verse: \u201cSee here\nthe union of the shameless. The most wretched of birds is the crow, the\nmost wretched of beasts is the jackal, the most wretched of trees is\nthe ricinus tree, the most wretched of men is the hermaphrodite, the\nmost wretched of fields is the three-cornered one.\u201d\n\nThen an exceedingly great anger sprang up within the mind of the crow,\nand she betook herself to the Rishi\u2019s kitchen, and began to look about\nher. Seeing nothing there, she broke the pots and pitchers, and then\nflew away. When the Rishi came into his kitchen, and found the pots and\npitchers broken, he knew that it was none but the bad crow who had done\nthat, and he said in a verse: \u201cTo her who, without being told, has with\nshameless malice broken the things in the kitchen, shall in future,\nwhether for praise or for blame, not even the smallest word be spoken.\nThe wise ever obtain repose only by means of this, that they keep\nsilence.\u201d\n\n\n\n\n\n\n\n\nXLIX.\n\nTHE UNITED PHEASANTS. [192]\n\n\nIn long-past time there lived on the sea-coast two pheasants, named\nDharmika and Adharmika, whose bodies were united in their growth. Once\nwhile Adharmika was asleep, Dharmika kept awake, and saw an am\u1e5bita\nfruit driven ashore by the waters. He took it out and considered\nwhether he should wake the other or eat the fruit by himself.\nReflecting that if he ate it, the body they shared in common would be\nnourished thereby, he did not wake the other.\n\nWhen the other awoke of his own accord, and perceived that Dharmika\u2019s\nbreath smelt of am\u1e5bita fruit, he said, \u201cWhat is it your breath smells\nof?\u201d\n\n\u201cAm\u1e5bita fruit,\u201d replied Dharmika.\n\n\u201cWhere did you get it?\u201d asked Adharmika.\n\nDharmika replied, \u201cI found an am\u1e5bita fruit while you were asleep, and I\nate it without waking you, because I considered that our common body\nwould be nourished thereby.\u201d\n\nAdharmika said, \u201cAs you have not acted rightly therein, I also will\nbide my time.\u201d\n\nOn another occasion, when Dharmika had gone to sleep and Adharmika was\nawake, the latter perceived a poisonous fruit which the waves had\nbrought ashore. He ate it, and both of the birds became insensible.\nAffected by the poisonous fruit, Adharmika said, \u201cWherever I may be\nborn again, there may I be thy antagonist, O enemy and slayer!\u201d\n\nDharmika said, \u201cWherever I may be born again, may I show you kindness!\u201d\n[193]\n\n\n\n\n\n\n\n\nL.\n\nTHREE TALES ABOUT ARTISTS. [194]\n\n\n1. THE IVORY CARVER AND THE PAINTER. [195]\n\nThere lived an ivory carver in Madhyade\u015ba who, after he had carved a\nfew grains of rice made of ivory, travelled with them to the Yavana\nland, and there took up his abode in the house of a painter. In the\nabsence of the husband, he said to the wife, \u201cWife of my friend, cook\nthis rice and serve it up to me.\u201d\n\nThe woman began to cook the rice, but her store of wood came to an end,\nand yet the rice remained uncooked. When the painter came home, he\nasked, \u201cGood wife, what is the meaning of that?\u201d\n\nShe told him the whole story. The man looked at the rice, perceived\nthat the separate grains were carved out of ivory, and said to his\nwife, while setting her right:\n\n\u201cGood wife, the water is salt. He must bring us fresh water; the rice\nwill then get cooked.\u201d\n\nThe wife said to the ivory carver, \u201cFetch us fresh water.\u201d Now the\npainter had painted a picture of a pond hard by, with a dead dog\u2019s body\nbeside it. The ivory carver took a water jug, and went towards the\nplace where he imagined there was a pond. When he saw the dead dog he\nheld his nose, and then he tried to get the water. But he only smashed\nhis jug, and came to the conclusion that he had been fooled.\n\n\n\n\n2. THE MECHANICIAN AND THE PAINTER. [196]\n\nIn olden times there was a painter in Madhyade\u015ba, who travelled on\nbusiness to the Yavana land, and took up his abode there in the house\nof a mechanician. In order to wait upon the wearied traveller, the\nmechanician sent an artificial maiden whom he had framed. [197] She\nwashed his feet, and then stood still. He called to her to draw near.\nBut she made no reply. As he was of the opinion that the mechanic had\nno doubt sent her to him for his enjoyment, he seized her by the hand\nand tried to draw her towards him. Thereupon, however, the artificial\nmaiden collapsed, and turned into a heap of chips. Being thus befooled,\nhe said to himself, \u201cI have been made a fool of here in private. But in\nreturn I will make a fool of the mechanician in the midst of the king\u2019s\nretinue.\u201d\n\nSo he painted his own likeness on the door, just as if he had hanged\nhimself, and then he hid behind the door. When the time had gone by at\nwhich he was wont to rise, the mechanician came to see why the painter\nhad not made his appearance, and imagined he saw him hanging there.\nWhile he was considering what could be the painter\u2019s reason for\ndepriving himself of life, he saw that the artificial maiden had\ncollapsed and turned into a heap of chips. Thereupon he fancied that\nthe painter had hanged himself out of vexation at having been made a\nfool of.\n\nNow it was the custom in the Yavana land, that whenever any one died\nsuddenly in any house, the funeral could not take place until\ninformation thereof had been given to the king. So the mechanician went\nto the king and told him that a painter from Madhyade\u015ba had put up at\nhis house, and that he had sent an artificial maiden to wait upon him,\nand that the painter had seized her by the hand and tried to draw her\ntowards him, whereupon she had turned into a heap of chips; and that\nthe painter, out of vexation at being made a fool of, had hanged\nhimself. And he besought the king to have the corpse inspected, in\norder that he might be able to bury it.\n\nThe king ordered his officials to undertake the inspection. When the\nofficials reached the spot, and began to consider how they should get\nthe hanged man down, some of them recommended that the rope should be\ncut, and accordingly an axe was fetched. But when they were about to\ncut the rope, they perceived that what was before them was only a door,\nand that the mechanician had been made a fool of. Then the painter came\nforth from his hiding-place and said, \u201cO inmate of this house, you made\na fool of me in private. But I have made a fool of you in the midst of\nthe royal retinue.\u201d\n\n\n\n\n3. THE COMPETITION BETWEEN THE TWO ARTISTS. [198]\n\nIn olden times a dispute arose between two painters in a hill-place,\neach of the two affirming that he was superior in art to the other.\nThey went before the king, and fell at his feet. Then each of them\nexplained how he was a better artist than the other. As the king could\nnot settle their dispute, he pointed to the entrance hall, and ordered\neach of them to paint one of its walls. When their work was finished,\nhe would be in a position to decide which of them was the better\nartist.\n\nThey set to work, divided from one another by a curtain. One of them\npainted a picture, and completed it in six months. But the other in six\nmonths covered the surface of his wall with mosaic work. Having\nfinished his picture, the first artist came before the king and said,\n\u201cO king, my picture is finished, may it please you to set eyes upon\nit.\u201d\n\nWhen the king, attended by his ministers, had passed through the\ndoorway and gazed upon the picture, he was well pleased and said, \u201cThe\npainting is excellent.\u201d Then the other artist fell at his feet and\nsaid, \u201cNow vouchsafe to look at my picture.\u201d When he had drawn the\ncurtain aside, and the king saw several figures standing well out, he\nmarvelled greatly and said, \u201cOf the two paintings this is the most\nexcellent.\u201d Then the artist drew the curtain once more in front of his\nwork, and fell at the king\u2019s feet and said, \u201cO king, this is no\npainting. I have decorated the wall in mosaic.\u201d\n\nThereupon the king\u2019s astonishment waxed still greater, and he said,\n\u201cThis is the one who is the best artist.\u201d\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] \u201cBuddhism,\u201d by T. W. Rhys Davids (Society for Promoting Christian\nKnowledge), pp. 199\u2013211 and 250.\n\n[2] \u201cLectures on the Origin and Growth of Religion, as Illustrated by\nsome Points in the History of Indian Buddhism\u201d (being the Hibbert\nLectures for 1881), pp. 189\u2013192.\n\n[3] Whose statements are based upon those made by C. F. K\u00f6ppen, in his\nstandard work upon \u201cDie lamaische Hierarchie und Kirche.\u201d\n\n[4] \u201cGeschichte der Ost-Mongolen: Aus dem Mongolischen \u00fcbersetzt von\nIsaac Jacob Schmidt,\u201d pp. 25\u201327. St. Petersburg, 1829.\n\n[5] According to Schlagintweit, \u201c\u2018Constructed Vessel,\u2019 a work on moral\nsubjects forming part of the Kanjur.\u201d\n\n[6] Emil Schlagintweit, \u201cBuddhism in Tibet,\u201d pp. 60\u201370.\n\n[7] \u201cBuddhism,\u201d p. 207.\n\n[8] In a letter to the writer of the Introduction.\n\n[9] In Hungarian his name would be written K\u00f6r\u00f6si Csoma S\u00e1ndor; in\nFrench, Alexandre Csoma de K\u00f6r\u00f6s; in English, he signed himself\nAlexander Csoma K\u00f6r\u00f6si, the name K\u00f6r\u00f6si being an adjectival form,\nmeaning \u201cof K\u00f6r\u00f6s.\u201d\n\n[10] The exact date of his birth has not been ascertained, but one of\nhis Hungarian biographers states that he was about thirty when he\nstarted eastward in 1820. Another asserts that he was born in the\nTransylvanian village of K\u00f6r\u00f6s, on the 4th of April 1784.\n\n[11] In a letter, containing a brief sketch of his life up to that\ntime, which was published in 1834 in the first volume of the \u201cJournal\nof the Royal Asiatic Society,\u201d and from which are taken the passages\ncited above as quotations.\n\n[12] Journal of the Asiatic Society of Bengal, vol. xiv., part 2, p.\n824.\n\n[13] Quoted by Dr. Campbell from an editorial article by Professor H.\nH. Wilson in the supplement to the Government Gazette of 9th July 1829.\nJournal of Asiatic Society of Bengal, vol. xi., part 1, p. 305. A\nsecond article by Dr. Campbell, including a letter from Lieut.-Colonel\nLloyd, was published in vol. xiv., part 2, pp. 823\u2013827.\n\n[14] In an interesting article on Tibet in the Revue des Deux Mondes,\nvme s\u00e9rie, tom. 19 (July 1847).\n\n[15] \u201cThe work of Csoma de K\u00f6r\u00f6s is that of an original investigator,\nand the fruit of almost unparalleled determination and patience,\u201d says\nH. A. J\u00e4schke, in the preface to his \u201cTibetan-English Dictionary.\u201d\n\n[16] Colonel Lloyd says that he thinks Csoma K\u00f6r\u00f6si remained at Titalya\ntill November 1837. Journal of the Asiatic Society of Bengal, vol.\nxiv., part 2.\n\n[17] Dr. Malan is not certain about the date of his first interview\nwith Csoma K\u00f6r\u00f6si, but his Tibetan lessons began not later than August\n1838.\n\n[18] For this piece of information I am indebted to Lieut.-Col. T. W.\nLewin, who has himself been our Resident at Darj\u00edling, and who availed\nhimself of his stay in Sikkim to study the Tibetan language, of which\nhe has published a Manual.\n\n[19] \u201cChips from a German Workshop,\u201d i. 278.\n\n[20] \u201cDie Ungarische Sprachwissenschaft,\u201d Literarische Berichte aus\nUngarn. Budapest, 1877. Bd. i., heft i., pp. 54\u201397. For this and other\nreferences to Hungarian works and German works published in Hungary, I\nam indebted to Mr. E. D. Butler, of the British Museum, whose\nacquaintance with Hungarian literature has led to his being elected an\nhonorary member of the Hungarian Academy of Sciences.\n\n[21] See, however, an account of Tibetan non-Buddhistic works in\nJournal of A. S. of B. 1881.\n\n[22] \u201cChips,\u201d i. 193.\n\n[23] M. L\u00e9on Feer has adopted the form Kandjour in his translation of\nCsoma K\u00f6r\u00f6sis\u2019s \u201cAnalysis\u201d (Annales du Mus\u00e9e Guimet, tom. 2); but he\nsays in a footnote to p. 143, \u201cJ\u2019\u00e9cris Kandjour contrairement \u00e0 mes\nprincipes d\u2019orthographe, parce que Kandjour est une forme qui imite la\nprononciation et n\u2019est point du tout le calque du mot tib\u00e9tain.\u201d\n\n[24] Written bkah-hgyur, the italicised letters not being sounded.\n\n[25] Csoma K\u00f6r\u00f6si\u2019s analysis of the Tibetan sacred books has been\ntranslated by M. L\u00e9on Feer, and was published in 1881 under the title\nof \u201cAnalyse du Kandjour et du Tandjour,\u201d in the second volume of the\n\u201cAnnales du Mus\u00e9e Guimet,\u201d the sumptuous work due to the munificence of\nM. Guimet. M. Feer has appended to his translation a most useful\n\u201cVocabulaire de l\u2019Analyse du Kandjour,\u201d giving all the names which\noccur in Csoma K\u00f6r\u00f6si\u2019s Analysis, with the explanations it contains,\ntogether with an index and a \u201cTable Alphab\u00e9tique des Ouvrages du\nKandjour,\u201d and several appendixes. The fourth volume of the \u201cAnnales du\nMus\u00e9e Guimet\u201d is to consist of \u201cExtraits du Kandjour,\u201d translated by M.\nL\u00e9on Feer.\n\n[26] In a very interesting paper printed in the \u201cBulletin\nHistorico-Philologique de l\u2019Acad\u00e9mie de Saint-P\u00e9tersbourg,\u201d tom. iv.,\n1848, pp. 321\u2013339.\n\n[27] In an account of the works, in the languages of Eastern Asia,\nbelonging to the library of the University of St. Petersburg, printed\nin the \u201cM\u00e9langes Asiatiques\u201d of the St. Petersburg Academy of Sciences,\ntom. ii., 1856.\n\n[28] A complete list of Professor Schiefner\u2019s writings is given in a\nmemoir by F. Wiedemann, read at a meeting of the Imperial Academy of\nSciences, December 11, 1879, and reprinted in the 16th volume of the\n\u201cRussische Revue.\u201d From this it appears that he was born at Reval in\n1817, the son of a merchant who had migrated thither from Bohemia; he\nstudied in the University of St. Petersburg from 1836 to 1840, and then\nfor two years in the University of Berlin. In 1848 he was appointed one\nof the librarians of the Imperial Academy of Sciences, of which he\nbecame a member a few years later.\n\n[29] For special information about Tibet and Tibetan Buddhism the\nfollowing works may be consulted:\u2014Emil Schlagintweit\u2019s \u201cBuddhism in\nTibet,\u201d London, 1863; C. F. K\u00f6ppen\u2019s \u201cDie Religion des Buddha,\u201d Berlin,\n1857\u201359, the second volume, entitled \u201cDie lamaische Hierarchie und\nKirche;\u201d the \u201cSouvenirs d\u2019un Voyage dans la Tartarie, le T\u00edbet, et la\nChine, pendant les ann\u00e9es 1844, 1845, 1846,\u201d Paris, 1853, by the French\nmissionaries MM. Huc and Gabet, and \u201cLe Christianisme en Chine, en\nTartarie, et en Thibet,\u201d by the same authors; P. E. Foucaux\u2019s \u201cRgya\nTch\u2019er Rol Pa, or D\u00e9veloppement des Jeux, Traduit sur la version\nTib\u00e9taine du Bhahhgyour, et revu sur l\u2019original Sanskrit\n(Lalitavist\u00e2ra),\u201d Paris, 1848, containing an immense amount of valuable\ninformation in the Introduction and the Notes; Eug\u00e8ne Burnouf\u2019s\n\u201cIntroduction \u00e0 l\u2019Histoire du Buddhisme Indien,\u201d Paris, 1844, and \u201cLe\nLotus de la Bonne Loi,\u201d Paris, 1852; the \u201cNarratives of the Mission of\nGeorge Bogle to Tibet, and of the Journey of Thomas Manning to Lhasa,\nedited with Notes, an Introduction, &c., by Clements R. Markham,\u201d\nLondon, 1876, the Introduction containing a great deal of interesting\ninformation about Tibet and its explorers; Brian H. Hodgson\u2019s \u201cEssays\non the Languages, Literature, and Religion of Nep\u00e1l and Tibet,\u201d London,\n1874; General A. Cunningham\u2019s \u201cLad\u00e1k,\u201d 1854; A. A. Georgi\u2019s \u201cAlphabetum\nTibetanum,\u201d Rom, 1762; Colonel Yule\u2019s \u201cCathay;\u201d the \u201cTravels in the\nHimalayan,\u201d by W. Moorcroft and G. Trebeck, London, 1841; Isaac Jacob\nSchmidt\u2019s \u201cForschungen im Gebiete der \u00e4lteren religi\u00f6sen, politischen\nund literarischen Bildungsgeschichte der V\u00f6lker Mittel-Asiens,\nvorz\u00fcglich der Mongolen und Tibeter,\u201d St. Petersburg, 1824, his\ntranslation from the Tibetan of the \u201cDsanglun, der Weise und der Thor,\u201d\nSt. Petersburg, 1843, and his \u201cIndex des Kanjur,\u201d St. Petersburg, 1845;\nT. D. Thomson\u2019s \u201cWestern Him\u00e1laya and Tibet,\u201d London, 1852; L.\nTorrens\u2019s \u201cTravels in Lad\u00e2k, &c.,\u201d London, 1862; S. Turner\u2019s \u201cAccount\nof an Embassy to the Court of the Teshoo Lama in Tibet,\u201d London, 1800;\nG. T. Vigne\u2019s \u201cTravels in Kashm\u00edr, Ladak, &c.,\u201d London, 1842; Col.\nPrjevalsky\u2019s \u201cMongolia, &c.,\u201d translated by E. D. Morgan, London, 1876;\nthe French and German translations of V. Vasilief\u2019s Russian work on\nBuddhism; Anton Schiefner\u2019s \u201cTibetanische Studien,\u201d and a great number\nof articles in periodicals, the titles of which are given in the list\nby E. Schlagintweit, from which most of the foregoing references are\ntaken. Among linguistic works may be mentioned Csoma K\u00f6r\u00f6si\u2019s \u201cGrammar\nof the Tibetan Language,\u201d Calcutta, 1834, and his \u201cEssay towards a\nDictionary, Tibetan and English,\u201d Calcutta, 1834; I. J. Schmidt\u2019s\n\u201cGrammatik der Tibetanische Sprache,\u201d St. Petersburg, 1839, and his\n\u201cTibetisch deutsches W\u00f6rterbuch,\u201d St. Petersburg, 1841 (an adaptation\nfor a German public, according to J\u00e4schke, of Csoma K\u00f6r\u00f6si\u2019s work); P.\nE. Foucaux\u2019s \u201cGrammaire de la Langue Tib\u00e9taine,\u201d Paris, 1858; Col. T.\nW. Lewin\u2019s \u201cManual of Tibetan,\u201d Calcutta, 1879; and what is now the\nstandard work on the subject, H. A. J\u00e4schke\u2019s \u201cTibetan-English\nDictionary,\u201d London, 1881.\n\n[30] An account of the different classes of stories which turn upon\nwishes has been given by Benfey, \u201cPanchatantra,\u201d i. 496\u2013499.\n\n[31] Asiatic Journal, New Series, vol. ii., 1833.\n\n[32] With the story of his birth may be compared the similar account of\nthe birth of \u015a\u1e5bingabhuja in the Kath\u00e1 Sarit S\u00e1gara. See Mr. Tawney\u2019s\ntranslation, vol. i. p. 355.\n\n[33] Book xii. chap. 72, vol. ii. p. 180 of Mr. C. H. Tawney\u2019s most\nvaluable translation, now being published in the \u201cBibliotheca Indica\u201d\nby the Asiatic Society of Bengal.\n\n[34] See Rhys Davids\u2019s \u201cBuddhist Birth-Stories,\u201d pp. xiv, xlvi; and\n\u201cGesta Romanorum,\u201d No. 45.\n\n[35] This story is to be found in divers places, the Talmud included.\n\n[36] The story of the suitors whom Vi\u015b\u0101kh\u0101 shut up in chests and put to\nshame occurs as a folk-tale in Miss Maive Stokes\u2019s \u201cIndian Fairy\nTales,\u201d No. 28, \u201cThe Clever Wife.\u201d\n\n[37] See Gubernatis, \u201cZoological Mythology,\u201d ii. 311.\n\n[38] A good account of the story is given by Sir George Cox in his\n\u201cMythology of the Aryan Nations,\u201d i. 111\u2013121.\n\n[39] \u201cUeber einige morgenl\u00e4ndische Fassungen der Rhampsinit Sage,\u201d in\nthe \u201cBulletin\u201d of the St. Petersburg Academy of Sciences, tom. xiv. pp.\n299\u2013315.\n\n[40] \u201cContes populaires de l\u2019\u00c9gypte Ancienne.\u201d Paris, 1882. Pp.\nxxxvii\u2013xli.\n\n[41] Sakellarios, \u201cCypriaques,\u201d iii., p. 157. Quoted by M. \u00c9mile\nLegrand in his \u201cRecueil de Contes populaires grecs.\u201d Paris, 1881. Pp.\n205\u2013216.\n\n[42] \u201cKath\u00e1 Sarit S\u00e1gara,\u201d book x. chap. lxiii. The story occurs in\nvol. ii. part 7, of Mr. Tawney\u2019s translation. Calcutta, 1881.\n\n[43] J. F. Campbell\u2019s \u201cTales from the West Highlands,\u201d No. 18, on which\nsee the exhaustive notes by Reinhold K\u00f6hler in \u201cOrient und Occident,\u201d\nii. 303.\n\n[44] For a full account of \u201cswan-maidens\u201d and the medi\u00e6val romance of\n\u201cThe Knight of the Swan,\u201d see Baring Gould\u2019s \u201cCurious Myths of the\nMiddle Ages.\u201d\n\n[45] Mr. Tawney\u2019s translation, i. 142.\n\n[46] E. Legrand, \u201cContes Populaires Grecs,\u201d Paris, 1881, pp. 228\u2013230.\nThe story is European by language only, not by domicile, for it was\nfound at Smyrna.\n\n[47] Mr. Tawney\u2019s translation, i. 265.\n\n[48] \u201cWald- und Feldkulte,\u201d 2 vols. Berlin, 1875\u201377.\n\n[49] Prof. Monier Williams, \u201cIndian Wisdom,\u201d 3d edit., pp. 514\u2013516.\n\n[50] \u201cThe same power of the wind which is signified by the harp of\nOrpheus is seen in the story of Amphion\u201d (Cox\u2019s \u201cMythology of the Aryan\nNations,\u201d ii. 249). \u201cThe pipe is a symbol of the storm-song (of the\nMaruts) which makes all things dance\u201d (Mannhardt, \u201cGermanische Mythen,\u201d\np. 174).\n\n[51] The bibliography of the Griselda story is given at length by Dr.\nReinhold K\u00f6hler, in an article fifteen columns long, in Erschand\nGruber\u2019s \u201cAllgemeine Encyklop\u00e4die,\u201d section i., vol. xci. Leipzig,\n1871.\n\n[52] i.e., his last birth before attaining Buddhahood.\n\n[53] Kath\u0101 Sarit S\u0101gara, vol. i. p. 444, of Mr. Tawney\u2019s translation.\n\n[54] \u201cHindoo Tales, or the Adventures of Ten Princes.\u201d Freely\ntranslated from the Sanskrit of the Da\u015bakum\u0101racharitam, by P. W. Jacob,\npp. 261\u2013266.\n\n[55] Vol. ii. p. 101 of Mr. Tawney\u2019s translation.\n\n[56] For an account of this literature, see Mr. Rhys Davids\u2019s \u201cBuddhist\nBirth-Stories,\u201d p. xxix.\n\n[57] Kah-gyur, vol. ii. pp. 169\u2013180. This Avad\u0101na, of which Burnouf\nspeaks in his \u201cIntroduction,\u201d p. 79, is contained in the eighteenth\nchapter of the Divy\u0101vad\u0101na. As there are many gaps in the Sanskrit MS.\nto which I had access, I have thought it best to keep to the more\ncomplete recension existing in the Kah-gyur.\u2014S.\n\n[58] Mah\u0101purusha is \u201ca great man, eminent personage, great saint or\nsage, great ascetic, &c.\u201d\n\n[59] M\u0101n dh\u0101yatu, m\u0101n dh\u0101yatu.\u2014S.\n\n[60] A different account is given in the Vishnupur\u0101na, on which see\nLassen, Ind. Alt. (1st edition), Anhang I. p. v. note 7. The derivation\nof the name from the root dh\u0101 calls to mind the attempt to recognise in\nAthene \u201cthe unsuckled one.\u201d Cf. Eusthatius on the Iliad, p. 83 (p. 71\nof the Leipsic edition), and Pott, Etymolog. Forschungen,\nWurzelw\u00f6rterbuch, I. i. p. 180.\u2014S.\n\n[61] An account of the duration of \u015aakra\u2019s life is given at the end of\nthis tale.\n\n[62] Edelstein-streu is Professor Schiefner\u2019s rendering of the Tibetan\nword which appears to represent the jewels which were to be scattered\nat the coronation.\n\n[63] See B\u00f6htlingk-Roth on Kati. S\u0101keta is a name of Ayodhy\u0101 or ancient\nOude.\u2014S.\n\n[64] Amanushya.\u2014S.\n\n[65] For a full account of these seven treasures, see Rhys Davids\u2019\nHibbert Lectures, pp. 130\u2013134.\n\n[66] Klarsichten is Professor Schiefner\u2019s rendering of the Tibetan\nequivalent of the P\u0101li word Abhi\u00f1\u00f1\u0101. Mr. Rhys Davids has kindly sent me\nthe following explanation:\u2014\u201cThere are five such Abhi\u00f1\u00f1\u0101s, which are\nfive kinds of insight or intuitive perception; that is, the intuitive\nperception of five classes of things.\u201d\n\n[67] A ko\u1e6di is equal to ten millions.\n\n[68] The word employed by Professor Schiefner is Flechten.\n\n[69] \u201cA yojana is four leagues.\u201d\u2014Rhys Davids\u2019s \u201cBuddhist\nBirth-Stories,\u201d p. 35.\n\n[70] An account of these various divinities is given by M. Eug\u00e8ne\nBurnouf in his \u201cIntroduction \u00e0 l\u2019Histoire du Buddhisme Indien\u201d (1876,\npp. 180, 535\u2013557). With respect to the \u201cever-elevated\u201d (or, to use\nProfessor Schiefner\u2019s expression, \u201cdie stets betrunkenen\u201d) gods, he\nsays (p. 538): \u201cLe troisi\u00e8me \u00e9tage est le s\u00e9jour des \u00eatres qu\u2019on nomme,\nsuivant Georgi, \u2018buveurs et stupides,\u2019 et qui ont en tibetain le nom de\nRtag myos. Ces deux monosyllabes se traduisent litt\u00e9ralement par\n\u2018continuellement enivres,\u2019 et cette interpretation s\u2019accorde bien avec\nla notion que Georgi nous donne de ces dieux.\u201d\n\n[71] Cf. Dhammapada, \u015bl. 186, &c.\u2014S.\n\n[72] This number, in the German text, is given as 36,000; but that is\nprobably a misprint. The German word which is here rendered by\n\u201cevanescences\u201d is Schwunde. It appears to define the period at the end\nof which \u015aakra\u2019s life comes temporarily to a close. For a different\ncomputation of the length of \u015aakra\u2019s life, see Hardy\u2019s \u201cManual of\nBuddhism,\u201d p. 25. \u201cThe d\u00e9wal\u00f3ka of Sekra or Indra, on the summit of\nMaha M\u00e9ru, in which one day is equal to 100 of the years of men; and as\nthey live 1000 of these years, their age is equal to 36,000,000 of the\nyears of men.\u201d\n\n[73] Kah-gyur, vol. ii. pp. 188\u2013192. See \u201cAn Eastern Love Story. Ku\u015ba\nJ\u0101takaya, a Buddhistic legend; rendered into English verse from the\nSinghalese poem of Alagiyavanna Moho\u1e6d\u1e6d\u0101la, by Thomas Steele.\u201d London,\n1871. See also critical remarks on the work in the G\u00f6ttinger Gelehrten\nAnzeigen, 1872, st\u00fcck 31, pp. 1205\u20131225, by Dr. Reinhold K\u00f6hler, who\nhas called attention to the previously overlooked redaction in chap.\nxiii. of the Dsanglun (p. 91 of the translation). In the Tibetan\noriginal, the king\u2019s name, Mah\u0101\u015bakuni, has been corrupted into\nMah\u0101schakuli. The name of his son, Woodblock, may be explained by the\nfact that ku\u015ba, in the Chinese transcription kiu-che (or keou-che?) is\na word of ambiguous meaning. In the B\u00f6htlingk-Roth Sanskrit Dictionary,\nku\u015ba occurs in the sense of \u201cwood.\u201d\u2014S.\n\n[74] Kah-gyur, book ii. pp. 198\u2013201. We have here a simpler and at the\nsame time more concrete recension of chap. xxxi. of the Dsanglun, with\na continuation which includes chap. xxxix. of that work, with the\nlatter of which Benfey\u2019s remarks in his introduction to the\nPanchatantra (i. 394) are to be consulted, as well as Sukhomlinof\u2019s\naccount of \u201cThe Tale of Shemyaka\u2019s Judgment\u201d in the Zapiski of the St.\nPetersburg Academy of Sciences, 1873, vol. xxii. book i. The decision\nin the second part of the continuation is attributed in the Dsanglun,\nchap. xxxix. to King Mdges-pa.\u2014S.\n\n[75] Kah-gyur, iv. 132\u2013135. One of the oldest of popular tales is the\nstory told by Herodotus (bk. ii. chap. 121) of the treasury of\nRhampsinitus, which its builder\u2019s two sons are in the habit of robbing,\nuntil one of the thieves is caught in the snares set for their feet,\nwhereupon the other, to prevent a discovery, cuts off his brother\u2019s\nhead and runs away. The king gives orders to expose the corpse, and to\nkeep watch so as to see whether any one weeps and wails over it. The\nsurviving son, forced by his mother\u2019s threats to look after his\nbrother\u2019s burial, comes to the spot provided with skins of wine, makes\nthe watchmen drunk, shaves off the right side of their beards, and\ncarries away the dead body. Thereupon the king\u2019s daughter is obliged to\nyield herself to every one who will relate to her the cleverest and\nmost scandalous trick he has ever played in his life. The doer of the\ndeed comes and betrays himself. But when the princess tries to seize\nhim, he leaves in her hold, not his own hand, but that of the dead man.\nAt last the king promises his daughter\u2019s hand to the doer of this deed,\nso the thief reveals himself and receives the princess. As a like\nlegend is connected with the treasury of Hyrieus in Orchomenus, where\nTrophonius cut off the head of his brother Agamedes (Pausan. ix. 37),\nand as according to Charax (Schol. ad Aristoph. Nubes, v. 508) the same\nstory is told also of the treasury of Augeias at Elis, we can easily\nunderstand why some commentators, like C. O. M\u00fcller, wish to claim the\nlegend for the Greeks, while Buttmann (Mythol. ii. 228) wishes to trace\nit to the East. See Liebrecht in his edition of Dunlop\u2019s \u201cHistory of\nFiction,\u201d p. 264, and Grimm, Kinder- und Hausm\u00e4rchen iii. 260.\u2014S.\n\n[76] A skull-carrying \u015aiva-worshipper.\n\n[77] Compare Loiseleur Deslongchamps, \u201cEssai sur les Fables Indiennes\u201d\n(Paris, 1838), ii. 124, and Reinhold K\u00f6hler in Benfey\u2019s \u201cOrient und\nOccident,\u201d ii. 303\u2013313. In the Gaelic tale of \u201cThe Shifty Lad,\u201d the\nthief is found out by having a golden apple given to him by a child. R.\nK\u00f6hler adds, \u201cIn the story of D\u00fcmmling, who wishes that the princess\nmay have a child (Hahn, No. 8; Grundtvig, ii. 308; M\u00fcllenhof\u2019s \u201cSagen,\u201d\np. 481; \u201cZeitschrift f\u00fcr Deutsche Mythologie,\u201d i. 38), the hero is\ndiscovered to be the father of the princess\u2019s child, inasmuch as it\noffers him a golden apple in preference to all the other men who have\nbeen invited.\u201d In the variant of the tale in Basile\u2019s \u201cPentamerone,\u201d i.\n3, the boy embraces his father. In a Gaelic story (Orient und Occident,\nii. 124), the princess recognises the father of her child among the men\nof Erin by the fact that a bird alights upon his head.\u2014S.\n\n[78] Kah-gyur, ii. 202\u2013209.\n\n[79] What is said here about the N\u0101ga is referred to an elephant (=\nn\u0101ga), as Professor Minayef reminds me, in a P\u0101li recension of the\nVi\u015bvantara J\u0101taka. The king of Kalinga, in whose realms there was a\nfamine due to want of rain, sent eight Brahmans to Jayatur\u0101, the\ncapital of \u015aibi, to obtain from Vi\u015bvantara the white elephant which had\nthe power of producing rain. See Spence Hardy\u2019s \u201cManual,\u201d p. 116, and\nK\u00f6ppen\u2019s \u201cReligion des Buddha,\u201d p. 324.\u2014S.\n\n[80] See T\u0101ran\u0101tha\u2019s \u201cHistory of Buddhism in India,\u201d p. 70, where\nN\u0101g\u0101rjuna conjures the goddess Cha\u1e47\u1e0dik\u0101 into the Manju\u015bri temple by the\ninsertion of a wedge of Khadira-wood.\u2014S. The Khadira is the Acacia\nCatechu.\n\n[81] In Sanskrit, Amoghap\u0101\u015ba.\u2014S.\n\n[82] Butterschaum, perhaps a kind of clotted cream.\n\n[83] \u201cA family priest, a king\u2019s domestic chaplain, a priest who\nconducts all the ceremonials and sacrifices of the family, &c.\u201d\n\n[84] See B\u00f6htlingk, \u201cIndische Spr\u00fcche,\u201d 2d edit., No. 2627.\u2014S.\n\n[85] This passage is extremely obscure. It is evident that Professor\nSchiefner was puzzled by it, for he has on the sheets prepared for the\npresent translation made considerable alterations in his version as it\noriginally appeared. There appears to be good reason for supposing that\nthe Crocodile and the Butterfly, the Sad and the Gay, the Weeper and\nthe Laugher, are names of rivers, but at present we must be contented\nwith a hypothesis. The German text originally ran as follows: \u201cViele\nFl\u00fcsse, die mit zehntausend Alligatoren angef\u00fcllt sind, musst du\n\u00fcberschreiten. Krokodile, Schmetterling, ein Betr\u00fcbter, ein Bunter, ein\nWeinender, ein Lachender, Schlangenreicher und rohrreicher Fluss; im\nKrokodil ist R\u0101kshas\u012b-Zorn, im Schmetterling ein D\u00e4mon, in dem\nBetr\u00fcbten viele Meerungeheuer,\u201d &c. As altered by Professor Schiefner\nit runs: \u201cKrokodile, Schmetterling, eine Betr\u00fcbte, eine Bunte, eine\nWeinende, eine Lachende, ein Schlangenreicher und rohrreicher Fluss,\u201d\n&c. The whole passage has been submitted to various experts, who are\ninclined to accept the fluvial hypothesis.\n\n[86] Dharma-r\u0101ja, \u201c\u2018king of justice,\u2019 an epithet of Yama.\u201d\n\n[87] Rohi\u1e47\u012b, \u201cname of the ninth Nakshatra or lunar asterism\n(personified as a daughter of Daksha, and the favourite wife of the\nmoon, called \u2018the Red one,\u2019 &c.)\u201d\n\n[88] The word A\u015boka means \u201cwithout sorrow: not feeling or not causing\nsorrow.\u201d\n\n[89] \u201cThe tree \u00c6gle Marmelos (commonly called Bel),\u201d and \u201cthe elephant\nor wood-apple tree, Feronia elephantum.\u201d\n\n[90] The Sanskrit Sudh\u0101, \u201cthe beverage of the gods, nectar, &c.\u201d\n\n[91] Kah-gyur, vol. iii. pp. 50*\u201367*. Spence Hardy has given in his\n\u201cManual of Buddhism,\u201d pp. 237\u2013249, a portion of J\u012bvaka\u2019s wonderful\ncures, and also some varying accounts of his origin.\u2014S.\n\n[92] For an account of the origin and history of these nobles, see\nSpence Hardy\u2019s \u201cManual,\u201d p. 235.\n\n[93] Properly a house with a belvedere or small tower.\u2014S.\n\n[94] A few lines have been omitted here.\n\n[95] Literally \u201chaving lizard-arrow-spokes\u201d [Eidechsen-Pfeil-Speichen].\nThere is perhaps a connection between godhana, a kind of arrow with a\nbroad point, and godh\u0101, \u201can iguana, a very large sort of lizard\u201d\n(Childers, p. 149).\u2014S.\n\n[96] Or J\u012bvakakum\u0101rabh\u1e5btya, the first form in Burnouf, \u201cLotus de la\nBonne Loi,\u201d 449, the second in Childers sub voc. Kom\u0101rabhacco. See\nB\u00f6htlingk-Roth under Kum\u0101rabh\u1e5btya, a branch of the medical art [\u201ccare\nof a young child, care of a pregnant or lying-in woman,\nmidwifery.\u201d\u2014Monier Williams.] Both names are personifications of the\nhealing art. See also Hardy, \u201cManual of Buddhism,\u201d p. 238.\u2014S.\n\n[97] See B\u00f6htlingk-Roth under gulma [\u201cany glandular enlargement in the\nabdomen, as that of the mesenteric gland, &c., so as to be seen\nexternally,\u201d &c.\u2014Monier Williams.]\u2014S.\n\n[98] Kodrava, \u201ca species of grain eaten by the poor, Paspalum\nScrobiculatum.\u201d\n\n[99] Kah-gyur, iii. 71*\u201380*. Cf. Benfey, Ausland, 1859, p. 487, \u201cDie\nkluge Dirne;\u201d Spence Hardy, Manual of Buddhism, pp. 220\u2013227, 364.\u2014S.\n\n[100] See Spence Hardy, Manual, p. 227.\u2014S.\n\n[101] Kah-gyur, vol. xi. fol. 53\u201387.\n\n[102] Cf. Gaal, M\u00e4rchen der Magyaren, Wien, 1882, p. 196. Der Vogel\nGoldschweif, especially p. 213: Hahn, Gr. und alb. M\u00e4rchen, Leipzig,\n1864, i. 227. Das goldene Huhn: Haltrich, \u201cDeutsche Volksm\u00e4rchen.\u201d\nBerlin, 1856. \u201cDer seltsame Vogel:\u201d Miklosich, Ueber die Mundarten der\nZigeuner, IV. No. vi., Die Diamanten legende Henne.\u2014S.\n\n[103] \u201cVai\u015brava\u1e47a, \u2018son of Vi\u015bravas,\u2019 epithet of Kuvera, the god of\nwealth.\u201d\n\n[104] Cf. \u201cArdschi-Bord chi-Ch\u0101n\u201d in J\u00fclg\u2019s Mongol. M\u00e4rchensammlung,\nInnsbruck, 1868, pp. 197, et seq.\u2014S.\n\n[105] Cf. \u201c\u015aukasaptate,\u201d in the Greek version of Galanos, 4th night, p.\n10.\u2014S.\n\n[106] Properly speaking a Kshatriya, as will be seen farther on.\u2014S.\n\n[107] As regards the king\u2019s peacock, see the \u015aukasaptati, 21st night,\nin Galanos\u2019s translation, p. 34.\u2014S.\n\n[108] Among the explanations of kaksha given in Monier Williams\u2019s\nSanskrit Dictionary are \u201cthe interior of a forest, a forest of dead\ntrees, a dry wood, &c.\u201d\n\n[109] \u201cThis seems to refer to the shape of the earrings,\u201d says\nProfessor Schiefner; but the repartee still remains obscure. The same\nremark may be made about several of Vi\u015b\u0101kh\u0101\u2019s wise sayings.\n\n[110] The obscurity of some of the allusions in this conversation is\nprobably due to the fact that they involve a play upon words which\ncould not always be fully rendered by the translator of the Tibetan\ntext.\n\n[111] The German text runs: \u201cAls der Brahmane ... einen Fuss\nhineinsteckte, schlug sie rasch einen Pflock hinein.\u201d The sense appears\nto be doubtful.\n\n[112] Compare Benfey, Pantschatantra, i. 127, and Liebrecht in Jahrbuch\nf\u00fcr rom. und engl. Literatur, iii. 147, and in Pfeiffer\u2019s Germania, v.\n53.\u2014S.\n\n[113] Cf. \u015aukasaptati, 37th Night, in the translation of Galanos.\u2014S.\n\n[114] Cf. \u015aukasaptati, 38th Night.\u2014S.\n\n[115] This appears to be a correct restoration of the Sanskrit name,\nthough the parrot\u2019s name is given further on as M\u0101\u1e6dhara.\u2014S.\n\n[116] \u015a\u0101rik\u0101, Gracula religiosa, Predigerkr\u00e4he.\u2014S.\n\n[117] Cf. Pabst, \u201cBunte Bilder, d. i. Geschichten in Ehstlands, &c.,\u201d\nReval, 1856, i. 14, and Mannhardt\u2019s \u201cGermanische Mythenforschungen,\u201d\nBerlin, 1858, p. 39.\u2014S. Also the burning of Lank\u0101 in the R\u0101m\u0101yana, due\nto the attempt to punish the monkey-general Hanumat by setting his tail\non fire.\n\n[118] Cf. \u201cLes Avad\u0101nas, trad. par Stan. Julien,\u201d Paris, 1859, ii.\n48.\u2014S.\n\n[119] See note on p. 168.\n\n[120] Kah-gyur, vol. ix. pp. 26\u201342.\n\n[121] Andropogon muricatus.\u2014S.\n\n[122] Jambu: \u201cName of a fabulous river, said to flow from the mountain\nMeru, and to be formed by the juice of the fruits of an immense\nJambu-tree on that mountain.\u201d\n\n[123] Nirgrantha, \u201cFreed from all ties or hindrances; a saint, a\ndevotee, who has withdrawn from the world, &c.\u201d\n\n[124] \u201cA fast-day, day of preparation for the Soma sacrifice, &c.\u201d\n\n[125] Kah-gyur, vol. viii. pp. 216\u2013273.\n\n[126] From utpala, the blue lotus, var\u1e47a, colour, &c.\n\n[127] Taksha\u015bil\u0101 was \u201ca city of the Gandh\u0101ras, the \u03a4\u03b1\u03be\u03b9\u03bb\u03b1 of Ptolemy in\nthe Pa\u1e45j\u0101b.\u201d\n\n[128] Maudgaly\u0101yana \u201cwas the name of a pupil of \u015a\u0101kya-muni.\u201d\n\n[129] Kah-gyur, xi., pp. 122\u2013130. The principal theme of this tale\noccurs in the 25th chapter of the Dsanglun, but the Bhikshu\u1e47\u012b\nUtpalavar\u1e47\u0101 is the heroine of the story. K\u1e5bi\u015b\u0101 Gautam\u012b (Kisagotam\u012b\namong the Southern Buddhists) has been made known by the work\ntranslated by Captain Rogers from the Burmese under the title of\n\u201cBuddhagosha\u2019s Parables\u201d (London, 1870, pp. 98, &c.), and has afforded\na subject for comparisons with certain points in Greek tales to Prof.\nRohde (see Zeitschrift f\u00fcr das Gymnasialwesen, 1876, Feb., p. 118).\u2014S.\n\n[130] Kah-gyur, xi. 93\u201399. When Utpalavar\u1e47\u0101 appeared in the form of a\n\u0106akravartin to the Buddha \u015a\u0101kya-muni on his return from the realm of\nthe Thirty-three Gods, and Udayin recognised her by the lotus-fragrance\nwhich exhaled from her, the Buddha related this tale, with reference to\nthe fact that Udayin had already recognised her in a previous existence\nby that fragrance.\u2014S.\n\n[131] Compare Panchatantra, iv. 7.\u2014S.\n\n[132] Compare Panchatantra loc. cit., Benfey\u2019s remarks, I. 468, and\nWeber, Indische Studien, II. 339, &c.\u2014S.\n\n[133] Compare with this the variants which Reinhold K\u00f6hler has supplied\nto Laura Gonzenbach\u2019s Sicilianische M\u00e4rchen, II., p. 242, especially\nthe Bulgarian on p. 245.\u2014S.\n\n[134] Kah-gyur vii. ff. 221\u2013229.\n\n[135] See Childers\u2019 Dictionary of the Pali Language, under the word\nVim\u00e1na.\u2014S.\n\n[136] Mahoraga, \u201ca great N\u0101ga or serpent-demon, forming one of the\nclasses inhabiting P\u0101t\u0101la.\u201d\n\n[137] Kah-gyur, vi. fol. 89\u201399.\n\n[138] Kah-gyur, iv. fol. 136, 137. A Buddhistic version of the\nwell-known narrative in the Mah\u0101bh\u0101rata, i. 9999, &c., and the\nR\u0101m\u0101yana, i. 8, &c.\u2014S.\n\n[139] Kah-gyur iv. ff. 192\u2013200. Printed as the Wessantara J\u00e1taka in\nSpence Hardy\u2019s Manual of Buddhism, p. 116.\u2014S.\n\n[140] In the recension given by Hardy, the elephant is accredited with\nthe power of producing rain. Has not the double meaning of the word\nn\u0101ga caused a characteristic of the N\u0101gas to be attributed in that case\nto the elephant?\u2014S.\n\n[141] In Hardy\u2019s Southern Recension, the boy is called J\u0101liya and the\ngirl Krishn\u0101yin\u0101 (Manual, p. 116).\u2014S.\n\n[142] Properly \u201clotus-arrow.\u201d According to Maximowicz, the young lotus\nleaves are reed-like or arrow-like in appearance.\u2014S.\n\n[143] Kah-gyur, iv. ff. 233\u2013236.\n\n[144] In Tibetan, Sartsi-ldan, which is evidently a corrupt form.\u2014S.\nProfessor Schiefner has in one instance altered the name from\nSarjarasin to Archismant.\n\n[145] The equivalent of the Sanskrit yogapa\u1e6d\u1e6da. See B\u00f6htlingk-Roth.\u2014S.\n\u201cThe cloth thrown over the back and knees of an ascetic during\nmeditation.\u201d\n\n[146] Kah-gyur, iv. ff. 186\u2013189.\n\n[147] Ksheman\u00b7kara, \u201cpromoting well-being, causing peace and security,\npropitious,\u201d &c.\n\n[148] The opposite of Ksheman\u00b7kara, from p\u0101pa, bad.\n\n[149] Kah-gyur iii. f. 103. The end of this may be compared with\nPanchatantra, ii. 3. The beginning is a well-known theme. See Liebrecht\non \u201cDie vergifteten Gef\u00e4hrten\u201d in Orient und Occident, i. 656.\u2014S.\n\n[150] Kah-gyur, iv. f. 171.\n\n[151] Ca\u1e47\u1e0d\u0101la, \u201cthe generic name for a man of the lowest and most\ndespised of the mixed tribes, born from Sudra father and Br\u0101hman\nmother.\u201d\n\n[152] Gandham\u0101dana, \u201cintoxicating with fragrance.... Name of a\nparticular mountain, forming the division between Il\u0101-vrita and\nBhadr\u0101\u015bva, or to the east of Meru, renowned for its fragrant forests.\u201d\n\n[153] This passage has been slightly modified.\n\n[154] Kah-gyur, vol. iv. ff. 183\u2013191. See Benfey, Panchatantra, i. 436,\n&c.\u2014S.\n\n[155] The Tibetan word appears to answer to the Sanskrit sudh\u00e2 [\u201cthe\nmilk-hedge plant, the plant Aletris hyacinthoides,\u201d &c.]\u2014S.\n\n[156] Kah-gyur, vii. 194.\n\n[157] Vilva, \u201cthe tree \u00c6gle Marmelos (commonly called Bel).\u201d\n\n[158] The number six is chosen, because it has reference to the group\nof Bhikshus, known as the Six.\u2014S.\n\n[159] Kah-gyur, ix. ff. 67\u201369.\n\n[160] \u201cThe first of the twelve months constituting the Hind\u016b solar year\n(answering to April-May).\u201d\n\n[161] \u201cBent grass, panic grass, commonly Panicum Dactylon.\u201d\n\n[162] Andropogon muricatus.\u2014S.\n\n[163] Kah-gyur, iii. ff. 189\u2013193. Here we have the Tittira J\u0101taka,\nwhich is also printed in Fausb\u00f6ll\u2019s J\u0101taka (London, 1875), p. 218. [See\n\u201cBuddhist Birth Stories\u201d Translated by T. W. Rhys-Davids. London, 1880,\np. 310, No. 37.] In the latter only the partridge, the monkey, and the\nelephant take part in the question as to age, the hare does not occur.\nThe same is the case in the Chinese recension in \u201cLes Avad\u0101nas trad.\npar Stanislas Julien,\u201d ii. p. 17.\u2014S.\n\n[164] In the German version the bird is called a \u201cHaselhuhn.\u201d For the\nsake of convenience, the name given in the \u201cTittira J\u0101taka\u201d has been\nadopted here.\n\n[165] Kah-gyur, iv. ff. 213, 214.\n\n[166] Kah-gyur, iv. ff. 212*, 213*. This story is very intimately\nconnected with that contributed by me to Benfey\u2019s Panchatantra i. 194.\nSee also ii. 128.\u2014S.\n\n[167] Kah-gyur iv. f. 181.\n\n[168] Aniyatar\u00e2\u015bi. See Childers on the word r\u00e2si. By this word may be\nrepresented the mass of the merits obtained by means of earlier\ndeeds.\u2014S.\n\n[169] Kah-gyur, iv. f. 256.\n\n[170] Kah-gyur, iv. f. 287.\n\n[171] Kah-gyur, vi. ff. 228\u2013231.\n\n[172] Kah-gyur iv. ff. 248*, 249.\n\n[173] Kah-gyur, iv. f. 293. Cf. Panchatantra, v. 7, and Benfey\u2019s\nremarks on the passage, i. 494.\u2014S.\n\n[174] Kah-gyur, vi. ff. 239\u2013243. Benfey has called attention, in his\nIntroduction to the Panchatantra, to the story in the Siddhi-K\u00fbr of the\nfox which sets the lion and the bull at variance, and brings about the\ndestruction of both. The story occurs as the twentieth tale in B.\nJ\u00fclg\u2019s \u201cMongolischer M\u00e4rchen-Sammlung,\u201d Innsbruck, 1868, pp. 171\u2013176.\n[\u201cMongolische M\u00e4rchen,\u201d pp. 35\u201340.]\u2014S.\n\n[175] Kah-gyur, ff. 94*, 95.\n\n[176] Kah-gyur, iv. f. 244*.\n\n[177] Kah-gyur, iv. f. 255. Cf. Panchatantra, i. 10, and Benfey\u2019s\nremarks thereon, pp. 224\u20135; Hitopade\u015ba, iii. 7; A. Weber, Indische\nStudien, iii., 349, 366.\u2014S.\n\n[178] Kah-gyur, iv. f. 293.\n\n[179] Kah-gyur, iv. f. 222.\n\n[180] Of the K\u0101ndak\u012bllaka or Symplocos racemosa. See B\u00f6htlingk-Roth.\u2014S.\n\n[181] Kah-gyur, iv. f. 212.\n\n[182] Kah-gyur, iv. ff. 247, 248.\n\n[183] Kah-gyur, iv. ff. 244*\u2013245*.\n\n[184] Kah-gyur, ii. ff. 115\u2013116. This story is given in Spence Hardy\u2019s\n\u201cManual of Buddhism\u201d (London, 1853, p. 113), under the title of \u201cThe\nTinduka J\u00e1taka.\u201d\u2014S.\n\n[185] Diospyros embryopteris.\u2014S.\n\n[186] Kah-gyur, iv. 246.\n\n[187] Kah-gyur, iv. f. 247.\n\n[188] Kah-gyur, iv. f. 249. Cf. A. Weber in the \u201cMonatsberichten der K.\nAkademie der Wiss. zu Berlin,\u201d 1860, p. 69, and \u201cIndische Streifen,\u201d i.\n246 (Berlin, 1868).\u2014S.\n\n[189] Kah-gyur, iii. f. 90.\n\n[190] Kah-gyur, iv. f. 221.\n\n[191] Kah-gyur, iv. f. 231.\n\n[192] Kah-gyur, iv. ff. 232, 233; and Cf. Benfey\u2019s Panchatantra, i.,\niii., ii., 360.\u2014S.\n\n[193] This is a variant of the fourteenth story of the fifth book of\nthe Panchatantra, in which figures a bird named Bharanda, having one\nbody but two beaks. The first beak devours an ambrosia-like fruit,\nwhich it refuses to share with its companion. The aggrieved beak, out\nof spite, eats a poisonous fruit and the bird dies. With this may be\ncompared the following passage, quoted from the Mu\u1e47\u1e0daka Upanishad by\nProf. Monier Williams (Indian Wisdom, p. 42), \u201cTwo birds (the\nParam\u0101timan and J\u012bv\u0101tman, or supreme and individual souls), always\nunited, of the same name, occupy the same tree (abide in the same\nbody). One of them (the J\u012bv\u0101tman) enjoys the sweet fruit of the fig (or\nfruit of acts), the other looks on as a witness. Dwelling on the same\ntree (with the supreme soul), the deluded (individual) soul, immersed\n(in worldly relations), is grieved by the want of power; but when it\nperceives the Ruler, separate (from worldly relations) and his glory,\nthen its grief ceases. When the beholder sees the golden-coloured maker\n(of the world), the lord, the soul, the source of Brahm\u0101, then, having\nbecome wise, shaking off virtue and vice, without taint of any kind, he\nobtains the highest identity.\u201d\n\n[194] In S. Beal\u2019s \u201cRomantic Legend of \u015a\u0101kya Buddha,\u201d pp. 93\u201396, it is\nrelated how the son of a man of quality in V\u0101r\u0101\u1e47as\u012b, in order to obtain\nthe hand of a blacksmith\u2019s daughter, applied himself to making fine\nneedles, and made such progress in the art that he included, among the\nneedles which he showed to the smith, one which could float on the\nsurface of water. This tale occurs in a somewhat different shape in the\nM\u0101kandik\u0101vad\u0101na in the Divy\u0101vad\u0101na, p. 239 of the St. Petersburg MS. A\nBrahman\u2019s son in a hill-place, entering the house of a smith in order\nto collect alms, falls in love with the smith\u2019s daughter, but learns\nthat her father will give her to that man only who can equal or surpass\nhim in art. The Brahman youth applied himself to the art of making\nneedles, and then came to the smith\u2019s house, and offered him needles\nfor sale. All the seven needles which he produced as a test of his\nskill are of such a nature that they float upon water, even the largest\namong them not being excepted.\u2014S.\n\n[195] Kah-gyur, ii. f. 285.\n\n[196] Kah-gyur ii. f. 283.\n\n[197] On an artificial elephant which could move by means of machinery,\nsee Mah\u0101k\u0101ty\u0101yana and Tsha\u1e47\u1e0dapradyota (M\u00e9m. de l\u2019Acad. des Sciences,\nviie., S\u00e9rie, T. xxii., No. 7, p. 36). In the Jyotishk\u0101vad\u0101na, p. 108,\nartificial fishes which can be set in motion by machinery, appear under\na crystal floor. The entering guest takes this for water, and is about\ntherefore to take off his shoes.\u2014S.\n\n[198] Kah-gyur, ii. f. 283.","title":"Tibetan Tales, Derived from Indian Sources","tradition":"myth-cosmogony","translated_text":null,"word_count":135274}