The Jātaka, vol. I (Ekanipāta)

[95.] This 2 discourse regarding Truth was delivered by the Blessed One, wliile he was dwelling in the Great Monastery at Jetavana near Savatthi. But who, 3'ou ask, was it that led up to this tale ? Well; it was the Treasurer's five hundred friends, disciples of the soplii.sts'l For, one day Anatha-pindika* the Treasurer, took his friends the five luuidred disciples of other schools, and went off with them to Jetavana, whither also he had a great store brought of garlands, perfumes, and unguents, together with oil, honey, molasses, cloths, and cloaks. After due salutation to the Blessed One, he made his offering to him of the garlands and the like, and handed over to the Order of the Brethren the medicinal oil and so forth together with the cloths ; and, this done, he took his seat on one side eschewing the six faults in 1 The canonical text of the Jiitaka book, which consists exchisively of <juthds or stanzas, is divided into ' books,' or niputas, according to the number of gdthds. The present volume contains the 150 stories which iUustrate, and form the commentary of, a single gdthd in each case, and compose the first book. The later books contain an increasing number of [idthds and a decreasing number of stories : e.g. the second book contains 100 two-gathfi stories, the third book 50 three-gfitha stories, and so on. The total number of the books or nipdtas is 22, 21 of which form tlie text of the five published volumes of the Pali text. The nipdtas are subdivided into vagijdx, or sets of about 10 stories, named as a rule after their first story. It has not been thought desirable to cumber the translation with these subdivisions.

2 The Introductory Story usually begins by quoting, as a catchword, the first words of the subsequent gdtJid. ' Literally 'sectaries'; but usually translated 'heretics,' a term which has come to have too theological a connotation to be applicable to pliilosophcrs. The six rivals with whom Gotama had chiefly to compete were Pfirana Kassapa, Makkhali Gosfila, Ajita Kesa-kambali, Pakudha Kaccfiyana, Sanjaya Belatthi-putta, and Nigantlia Nata-putta (see, e.g., the SdmaHilaphala Sittta in the D'igha Nikdya, Vol. i. p. 47). * This is a surname, meaning literally 'feeder of the poor.' His ordinary name was Sudatta. See the account in the Vinaya (CuUavagga, vi. 4, 'J) of how he bought from Prince Jeta the latter's grove for as much money as would pave the ground, and how be built thereon the Great Monastery for the Buddlia. The Jataka. Bool I. sitting' down Likewise, those disciples of other schools sainted the Buddha, and took their seats close bv the side of Anatha-pindika,— gazing upon the Master's countenance •'lorious as' the full moon, upon his excellent presence endowed with the sio-ns and^marks of Buddhahood and encompassed to a fathom's length with light, and upon the rich glory that marks a Buddha, a glory which issued as it were in paired garlands, pair upon pair. _ . xi -r, i

Then, though in thunderous tones as of a young lion roaring in the Ked Valley or as of a storm-cloud in the rainy season, bringing down as it were the Ganges of the Heavens i [96] and seeming to weave a chaplet of jewels,— yet m a voice of eightfold perfection, the charm of which ravished the ear, he preached to them the Truth in a discourse full of sweetness and bright with varied be;iuty. Tliey, after hearing the Master's discourse, rose up with hearts converted, and with due salutation to the Lord of Knowledge, burst asunder the other doctrines in which they had taken refuge, and betook themselves to the Buddha as their refuge. Thenceforth without ceasing they used to go with Anatha-pindika, carrying in their hands perfumes and garlands and the like, to hear the Truth in the Monastery ; and they abounded in charity, kept the Commandments, and kept the weekly fast-day. Now the Blessed One went from Savatthi back to Riljagaha again. As soon as the Buddha had gone, they burst asunder their new foith, and returning to the other doctrines as their refuge, reverted to their original state. After some seven or eight "months' stay, the Blessed One came back to Jetavana. Once again too did Anatha-pindika come with those friends of his to the Master, make his salutation and offering of perfumes and the like, and take his seat on one side. And the friends also saluted the Blessed One and took their seats in like manner. Then did Anatha-pindika tell the Blessed One how, when the Buddha had departed on his alms-pilgrimage, his friends had forsaken their refuge for the old doctrines again, and had reverted to their original state.

Opening the lotus of his mouth, as though it were a casket of jewels, scented with scents divine and filled with divers perfumes by virtue of his having ever spoken aright throughout myriad reons, the Blessed One made his sweet voice come forth, as he enquired : — "Is the report true that you, discijiles, have forsaken the Three Refuges ^ for the refuge of other doctrines?" And when they, unable to conceal the fact, had confessed, saying, "It is true. Blessed One," then said the Master, "Disciples, not between the bounds of hell-' below and the highest heaven above, not in all the infinite worlds that stretch right and left, is there the equal, much less the superior, of a Buddha in the excellences which spring from obeying the Commandments and from other Aartuous conduct." Then he declared to them the excellences of the Three Gems as they are revealed in the sacred texts, the following amongst the number, — "Of all creatures. Brethren, whether footless &c., of these the Buddha is the chief"; "Whatsoever riches there be in this or in other worlds &c."; and "Verily the chief of the faithful &c." Thence he went on to say: — "No disciples, male or female, who seek refuge in the Three Gems that are endowed with such peerless excellences, are ever reborn into hell and the like states; but, released from all rebirth into states of suffering, they pass to the Realm of Devas and there receive great glory. Therefore, in forsaking such a refuge for that offered by other doctrines, you have gone astray."

' i.e. the Milky Way. 2 i.e. the Buddha, the Truth he preached, and the Brotherhood he founded. Infra this triad is spoken of as the 'Three Gems.' 3 Strictly speaking Buddhism knows no hells, only purgatories, which— though places of torment— are temporary and educational. (Aud here the following sacred texts should be cited to make it clear that none who, to find release and the supreme good, have .souglit refuge in tlio 'I'lircf Gems, shall be reborn into states of suffering: — [97] Those who have refuge in the Buddha found. Shall not ])ass hence to states of sutfering ; Straightway, when they shall quit their human fi'ame, A Deva-form these faithful ones shall fill'. Those who have refuge in the Doctrine found &c., &c. Those who have refuge in the Oi'der found &c., &c. They're manifold the refuges men seek, — The mountain peak, the forest's solitude, {and so on down to) When he this refuge shall have sought and found, Entire release is his from every paiu.)- But the Master did not end his teaching to them at this ]ioint; for he went on to say: — "Disciples, meditation on the thought of the Buddha, meditation on the thought of the Truth, meditation on the thought of the Brotherhood, tliis it is that gives Entry to and Fruition of the First, the Second, the Third, and tlie Fourth Paths to Bliss''." And when he had preached the Truth to them in these and other ways, he said, " In forsaking such a refuge as this, you have gone astray."

(And here the gift of the several Paths to those who meditate on the thought of the Buddha and so forth, should be made clear by such scriptures as the following: — "One thing there is, Brethren, which, if practised and developi^d, conduces to utter loathing of the world's vanities, to the cessation of passion, to the end of being, to peace, to insight, to enlightenment, to Nirvana. What is this one thing ? — The meditation on tlie thought of the Buddha.") When he had thus exhorted the disciples, the Blessed One said, — "So too in times past, disciples, the men who jumped to the fatuous conclusion tliat wliat was no refuge was a real refuge, fell a prey to goblins in a demon-haunted wilderness and were utterly destroyed; whilst the men who clave to tlie absolute and indisputable truth, prospered in the selfsame wilderness." And when he had said this, he became silent. Then, rising up from his seat and saluting the Blessed One, the layman Anatha-pindika burst into praises, and with clasped hands raised in reverence to his forehead, spoke thus: — "It is clear to us. Sir, that in these i)resent days these disciples were led by error into forsaking the supreme refuge. But the l>ygone destruction of those opinionated ones in tlie demon-haunted wilderness, and the prospering of the men who clave to the truth, are liidden from us and known only to you. [98] May it please the Blessed One, as though causing tinfull moon to rise in the sky, to make this thing clear to us."

1 The word (leva, which I have retained in its Pah form, means an ' an^'ol,' latlu r than a 'god,' in the god-less creed of the Buddhist. See hereon Rhys Davids in liis 'Buddhist Suttas,' page 162. - Dhammapada, v. 188—192. ^ See note on p. 8. The JdtaJca. Booh I. Then said the Blessed One:— "It was solely to brush away the worlds difficulties that by the display of the Ten Perfections! through myriad aeons I won omniscience. Give ear and hearken, as closely as if you were filling a tube of gold with lion's marrow." . xi, xu- i.i, 4. Havinc^ thus excited the Treasurer's attention, he made clear the thing that re-birth had concealed from them, as though he were releasing the full moon from the upper air, the birthplace of the snows. Once on a time in the city of Benares in the Kasi country there was a kin'' named Brahmadatta. In those days the Bodhisatta was born into a merchant's family, and growing up in due course, used to journey about trading with five hundred carts, travelling now from east to west and now from west to east. There was also at Benares another young merchant, a stupid blockhead, lacking resource.

Now at the time of our story the Bodhisatta had loaded five hundred carts with costly wares of Benares and had got them all ready to start. And so had the foolish young merchant too. Thought the Bodhisatta,, "If this foolish young merchant keeps me company all along, and the thousand carts travel along together, it will be too much for the road ; it will be a hard matter to get wood, water, and so forth for the men, or grass for the oxen. Either he or I must go on first." So he sent for the other and laid his view before him, saying, "The two of us can't travel together; would you rather go first or last?" Thought the other, "There will be many advantages if I go on first. I shall have a road which is not yet cut up ; my oxen will have the pick of the grass ; my men will have the pick of the herbs for curry; the water will be undisturbed; and, lastly, I shall fix my own price for the barter of my goods." Accordingly he replied, " I will go first, my dear sir." [99] The Bodhisatta, on the other hand, saw many advantages in going last, for he argued thus to himself : — " Those who go first will level the road where it is rough, whilst I shall travel along the road they have already travelled;

their oxen will have grazed off the coarse old grass, whilst mine will pasture on the sweet young growth which will spring up in its place ; my men will find a fresh growth of sweet hei'bs for curry where the old ones have been picked ; where there is no water, the first caravan will have to dig to supply themselves, and we shall drink at the wells they dug. Haggling over prices is killing work ; whereas I, following later, shall barter my wares at the prices they have already fixed." Accordingly, seeing all these advantages, he said to the other, " Then go you first, my dear sir."

! i.e. almsgiving, goodness, renunciation, wisdom, energy, patience, truth, resolution, loving-kindness, and equanimity. (See the Cariya Pitaka, pp. 45 — 7 of the Pali text edited by Dr Morris for the Pali Text Society) ; see also Jataka No. 35 &e. "Very well, I will," said the foolish mercliant. Aiul hv yokoil his carts and set out. Journeying along, he left human haljitations behind him and came to the outskirts of the wilderness. (Now wildernesses are of the five following kinds: — robber wildernesses, wild-beast wildernesses, drought wildernesses, demon wildernesses, and famine wildernesses. The first is when the way is beset by robbers ; the second is when the way is beset by lions and other wild beasts ; the third is when there is no bathing or water to be got ; the fourth is when the road is beset by demons ; and the fifth is when no roots or other food are to be found. And in this fivefold category the wilderness in question was both a drought, and a demon, wilderness.) Accordingly this young merchant took great big water-jars on his carts, and filling them with water, set out to cross the sixty leagues of desert which lay before him. Now when he hud reached the middle of the wilderness, the goblin who haunted it said to himself, " 1 will make these men throw away their stock of water, and devour them all when they are faint." So he [100] framed by his magic power a delightful carriage drawn by pure white young bulls.

With a retinue of some ten or twelve goblins bearing bows and quivers, swords and shields, he rode along to meet them like a mighty lord in this carriage, with blue lotuses and white water-lilies wreathed round his head, with wet hair and wet clothes, and with muddy carriage-wheels. His attendants, too, in front and rear of him went along with their hair and clothes wet, with garlands of blue lotuses and white water-lilies on their heads, and with bunches of white lotuses in their hands, chewing the esculent stalks, and dripping with water and mire. Now the leaders of caravans have the following custom : whenever the wind blows in their teeth, they ride on in front in their carriage with their attendants round them, in order to escape the dust ; but when the wind blows from behind them, then they ride in like fashion in the rear of the column. And, as on this occasion the wind was blowing against them, the young merchant was riding in front. When the goblin became aware of the merchant's approach, he drew his carriage aside from the track and greeted him kindly, asking him whither he was going. The leader of the caravan too caused his carriage to be drawn aside from the track so as to let the carts pass by, whilst he stayed by the way and thus addressed the goblin: "We are just on our way from Benares, sir. But I observe that you have lotuses and waterlilies on your heads and in your hands, and that your people are chewing the esculent stalks, and that you are all muddy and drii)ping with wet. Pray did it rain while you were on the road, and did you come on pools covered with lotuses and water-lilies?"

Hereon the goblin exclaimed, "What did you say? Why, yonder appears the dark-green streak of the forest, and thence onward there is nothing but water all through the forest. It is always raining there ; the The Jataka. Book I. pools are full ; and on every side are lakes covered with lotuses and waterlilies." Then as the Hue of carts [101] passed by, he asked where they were bound for. "To such and such a })lace," was the reply. "And what wares have you got in this cart and in this %" "So and so." "And what might you have in this last cart which seems to move as if it were heavily ladea ?" "Oh, there's wtiter in that." "You did well to carry water with you from the other side. But there is no need for it now, as water is abundant on ahead. So break the jars and throw the water away, that you may travel easier." And he added, " Now continue on your way, as we have stopped too long already." Then he went a little way further on, till he was out of sight, when he made his way back to the goblin-city where he dwelt.

Such was the folly of that foolish merchant that he did the goblin's bidding, and had his jai's broken and the water all thrown away, — without saving so much even as would go in the palm of a man's hand. Then he ordered the carts to drive on. Not a di'op of water did they find on ahead, and thirst exhausted the men. All day long till the sun went down they kept on the march ; but at sunset they unyoked their carts and made a laager, tethering the oxen to the wheels. The oxen had no water to drink, and the men none to cook their rice with ; and the tiredout baud sank to the ground to slumber. But as soon as night fell, the goblins came out from their city, and slew every single one of those men and oxen ; and when they had devoured their flesh, leaving only the bare bones, the goblins departed. Thus was the foolish young merchant the sole cause of the destruction of that whole band, whose skeletons were strewn in every conceivable direction, whilst the five hundred carts stood thei'e with their loads untouched. Now the Bodhisatta allowed some six weeks to pass by after the starting of the foolish young merchant, before he set out. Then he proceeded from the city with his five hundred carts, and in due course came to the outskirts of the wilderness.

Here he had his water-jars filled and laid in an ample stock of water ; and by beat of drum he had his men assembled in camp [102], and thus addressed them : — "Let not so much as a palmful of water be used without my sanction. There are poison trees in this wilderness; so let no man among you eat any leaf, flower, or fruit which he has not eaten before, without first asking me." With this exhortation to his men, he pushed on into the wilderness with his 500 carts. When he had reached the middle of the wilderness, the goblin made his appearance on the Bodhisatta's path as in the former case. But, as soon as he became aware of the goblin, the Bodhisatta saw thi'ough him; for he thought to himself, "There's no water here, in this 'Waterless Desert.' This pei-son with his red eyes and aggressive bearing, casts no shadow. Very likely he has induced the foolish young merchant who

preceded me, to throw away all bis water, aud then, waiting till they were worn out, has eaten up the merchant with all his men. But he doesn't know my cleverness and ready wit." Then he shouted to the goblin, " Begone ! We're men of business, and do not throw away what water we have got, before we see where more is to come from. But, when we do see more, we may be trusted to throw this water away and lighten our carts." The goblin rode on a bit further till he was out of sight, and then betook himself back to his home in the demon city. But when the gol)lin had gone, the Bodhisatta's men said to him, "Sir, we heard from those men that yonder is the dark-green streak of the forest appearing, where they said it was always raining. They had got lotuses on their heads aud water-lilies in their hands and were eating the stalks, whilst their clotlu^s and hair were wringing wet, with water streaming ofi" them. Let us throw away our water and get on a bit quicker with lightened carts." On hearing these words, the Bodhisatta ordered a halt and had the men all mustered. "Tell me," said he; "did any man among you ever hear before today that there was a lake or a jjool in this wilderness?" "No, sir," was the answer, "why it's known as 'the Waterless Desert'."

" We have just been told by some people that it is i-aining just on ahead, in the belt of forest; now how far does a rain-wind carry?" [103] "A league, sir." " And has this rain-wind reached any one man here 1 " " No, sir." "How far off can you see the crest of a storm-cloud?" "A league, sir." " And has any one man here seen the top of even a single storm-cloud?" "No, sir." "How far off can you see a flash of lightning?" "Four or five leagues, sir." "And has any one man here seen a Hash of lightning?" "No, sir." "How far off can a man hear a peal of thunder?" "Two or three leagues, sir." "And has any man here heard a peal of thunder?" "No, sir." "These are not men but goblins. They will return in the hope of devouring us when we are weak and faint after throwing away our water at their bidding. As the young merchant who went on before us was not a man of resource, most likely he has been fooled into throwing his water away and has been devoured when exhaustion ensued. We may expect to find his live hundred carts standing just as they were loaded for the start ; we shall come on them today. Press on with all possible speed, without throwing away a drop of water."

Urging his men forward with these words, he proceeded on his way till he came upon the 500 carts standing just as they had been loaded and the skeletons of the men and oxen lying strewn in every direction. He had his carts unyoked and ranged in a circle so as to form a strong laager ; he saw that his men and oxen had their supper early, and that the oxen were made to lie down in the middle with the men round them ; and he himself with the leading men of his baud stood on guard, sword in hand, through the three watches of the night, waiting for the day to dawn. On the 8 Tlie Jataka. Book I. morrow at daybreak when he had had his oxen fed and everythiug needful done, he discarded his own weak carts for stronger ones, and his own common goods for the most costly of the derelict goods. Then he went on to liis destination, where he bartered his stock for wares of twice or three times their value, and came back to his own city without losing a single man out of all his comi)any. [104] This story ended, the Master said, "Thus it was, layman, that in times past the fatuous came to utter destruction, whilst those who clave to the truth, escaping from the demons' hands, reached their goal in safety and came back to their homes again." And when he had thus linked the two stories together, he, as the Buddha, spoke the following stanza for tlie purposes of this lesson on the Truth : —

Then some declared the sole, the peerless truth; But otherwise the false logicians spake. Let him that 's wise from this a lesson take. And firmly grasp the sole, the peerless truth. [105] Thus did the Blessed One teach this lesson respecting Truth. And he went on to say : " What is called walking by truth, not only bestows the thi'ee ha})py endowments, the six heavens of the realms of sense, and the endowments of the higher Realm of Brahma, but finally is the giver of Arahatship [106]; whilst what is called walking by untruth entails re-birth in the four states of punishment or in the lowest castes of mankind." Further, the Master went on to expound in sixteen ways the Four Truths i, at the close of which all those five hundred disciples were established in the Fruit of the First Path-. Having delivered his lesson and his teaching, and having told the two stories and established the connexion linking them together, the Master concluded by identifying the Birth as follows:- — "Devadatta was the foolish young merchant of those days ; his followers were the followers of that merchant ; the followers of the Buddha were the followers of the wise merchant, who was myself."

^ These four cardinal truths of Buddhism are as follows : — (i) individual existence is pain; (ii) cravings cause the continuance of individual existence; (iii) with the disap23earance of cravings, individual existence also would disappear; and (iv) cravings disappear by followiug the Noble Eightfold Path pointed out by the Buddlia. (See hereon Khys Davids' Hibbert Lecture for 1881.) - The normal road to the Buddhist ideal after conversion is divided into four successive stages, called the catulro mag(jd or 'four paths.' The first of these is that trodden by the sotCipanno (one 'who has entered the stream' which flows down to the ocean of Nirvana), who is assured of ultimately reaching his goal but has first to undergo seven more existences none of which can be in a state of suffering ; the second path is that trodden by the sakaddgdml, the disciple whose imperfections have been so far eradicated that he has only to 'return' to a human-form once more before attaining Nirvana ; the third path is that of the aiuujdnu, the disciple who will ' not return ' to earth, but will attain the goal from a Brahma realm ; whilst the fourth and last is Arahatship, which is Nirvana. Each of these four stages is further subdivided into two sub-stages, the lower called 'the path,' and the higher 'the fruit.' (See Maha-parinibbana Sutta aud the commentary thereon of the Sumaiigala Vilasini.)

[^Note. See Journal of the Ceylon Branch of the Royal Asiatic Society 1R47 where Gogerly has given a translation of this Jataka, as also of the ind, ;3ril, 4tli 6th, and 38th, with a brief introduction to the .lataka-book. Sec also page 108 of Hardy's Mamial of Budldsm, and (iogerly in the Ceylon Friend for August 1838. This Jataka is quoted in the iMilinda-pahlio, p. 289 of Kliys Davids' translation in Vol. 35 of Sacred Booh of the East. There is an Apannaka-Sutta in the Majjhima-Nikaya (No. 60), but it does not appear to be connected with this, the Apannaka-Jataka.]

'■''Untiring, deep they dug." — This discourse was delivered by tlie Blessed One whilst he was dwelling at Savatthi. About whom, you ask ? About a Brother who gave up persevering. Tradition says that, whilst the Buddha was dwelling at Savatthi, there cauic to Jetavana a scion of a Savatthi family, who, on hearing a discourse by the Master, realised that Lusts breed suffering, and was admitteil to the first stage of the Brotherhood. After five years passed in preparing for admission to full Brotherhood 1, when he had learnt two summaries and hail trained liimself in the methods of Insight, he obtained from the Master a theme for meditation which commended itself to him. Retiring to a forest, he pa.ssed tliere tiic rainy season; but for all his striving during the three months, he could not develope a glimmer or an inkling of Insight. So the thought came to iiim, "The Master said there were four types of men, and I must belong to the lowest of all ; in this birth, methinks, there is neither Path nor Fruit for me. What good shall I do by living in the forest ? Back to the Master I will go, and live my life beholding the glories of the Buddha's presence and listening to his sweet teachings." And back again to Jetavana he came.

Now his friends and intimates said, "Sir, it was you who obtained from the Master a theme for meditation and departed to live the solitary life of a sage. Yet here you are back again, going about enjoying fellowship. Can it be that you have won the crown of tlie Brother's vocation and that you will ne\er know re-birth?" "Sirs, as I won neither Bath nor Fruit, J felt myself doomed to futility, and so gave up persevering and came l)ack." "You have done wrong. Sir, in shewing a faint heart when you had devoted yom'self to the doctrine of the dauntless Master. [107] Come, let us bring you to the Buddha's notice." And they took him with them to the jMaster. ^ The terms pabhajjd and upasampadd, which denote the two stages of initiation for a Brother of the Buddhist Order, and are comparable with the successive degrees of Bachelor and Master in a Faculty, suggest the successive ordinations of Deacon and Priest. But, as it is misleading to use Christian phraseology in speaking of tlic Buddhist philosophy, these convenient terms have been eschewed in the translation. As will be seen from the Vinaya (Mahfivagga i. 4'.)— 51), fifteen was the normal age for pabhajju and twenty for upasampada, the interval being that of five years mentioned in the text.

10 The Jataka. Booh I. When the Master beccanie aware of their comiug, he said, "Brethren, you liriug with you this Brother against his will. What has he done ?" ''"sir, after devoting himself to so absolutely true a doctrine, this Brother has given uj) persevering in the solitary life of a sage, and is come back." Then said the Master to him, "Is it true, as they say, that you, Brother, Iiave given iq) persevering f "It is true. Blessed One." "But how comes it that, after devoting yourself to such a doctrine, you, Brother, shoidd b > the one tci show yourself not a man desiring little, contented, solitary, and determined, but a man kicking perseverance 'i Was it not you who were so stout-hearted in byg(Mie days / Was it not by you single-handed, tliauks to your perseverance, tiiat in a sandy desert the men and the oxen belonging to a caravan of five hundred carts got water and were cheered ? And how is it that, now, you are giving in ?" These woi'ds sufficed to give heart to that Brother. Hearing this talk, the Brethren asked the Blessed One, saying, "Sir, the present faintheartedness of this Brother is clear to us ; but hidden from us is the knowledge of how, by the perseverance of this single man, the men and oxen got water in a sandy desert and were cheered. This is known only to you who are omniscient; pray tell us about it."

"Hearken, then. Brethren," said the Blessed One; and, ha\ing excited their attention, he made clear the tiling that re-birth had concealed from them. Once on a time when Brahmadatta was king in Benares iu Kasi the Bodhisatta was born into a trader's family. When he was grown up, he used to travel about trading with 500 carts. On one occasion he came to a sandy wilderness sixty leagues across, the sand of which was so fine that, when grasped, it slipped through the fingers of the closed fist. As soon as the sun got up, it grew as hot as a bed of charcoal-embers and nobody could walk upon it. Accordingly, those traversing it used to take firewood, water, oil, rice and so forth on their carts, and only travelled by night. At dawn they used to range their carts in a circle to form a laager, with an awning spread overhead, and after an early meal used to sit in the shade all the day long. When the sun went down, they had their evening meal ; and, so soon as the ground became cool, they used to yoke their carts and move forward. Travelling on this desert was like voyaging over the sea; a 'desert-pilot,' as he was called, had to convoy them over by knowledge of the stars [108]. And this was the way in which our merchant was now travelling that wilderness.

When he had only some seven more miles before him, he thought to himself, "To-night will see us out of this sandy wilderness." So, after they had had their supper, he ordered the wood and water to be thrown away, and yoking his carts, set out on the road. In the front cart sat the pilot upon a couch looking up to the stars in the heavens and directing the course thereby. But so long had he been without sleep that he was tired out and fell asleep, with tlie result that he did not mark that the oxen had turned round and were retracing their steps. All night the oxen kept on their way, but at dawn the pilot Avoke up, and, observing the disposition of tlie stars overhead, shouted out, " Turn the carts round ! No. 2. 1 1 turn the carts round!" And as they turned the carts round and were forming them into line, the day broke. "Why tliis is wlien; we camped yesterday," cried the people of the caravan. "All our wood and water is gone, and we are lost." So saying, they unyoked their carts and made a laager and spread the awning overhead ; then each man Hung himself down in despair beneath his own cart. Thought the Bodhisatta to liimself, "If I give in, every single one will perish." 8o he ranged to and fro while it was still early and cool, until he came on a clump of kusa-gra,ss.

"This grass," thought he, "can only have grown up here thanks to tlie l^resence of water undei'neath." So he ordered a si)ade to be brouglit and a hole to be dug at that spot. Sixty cubits down they dug, till at that depth the spade struck on a rock, and everybody lost heart. But the Bodhisatta, feeling sure there must be water under that rock, descended into the hole and took his stand upon the rock. Stooping down, he applied his ear to it, and listened. Catching the sound of water flowing beneath, he came out and said to a serving-lad, " My boy, if you give in, we shall all perish. So take heart and courage. Go down into the hole with this ii'on sledge-hammer, and strike the rock."

Obedient to his master's bidding, [109] the lad, resolute where all others had lost heart, went down and struck the rock. The rock which had dannned the stream, split asunder and fell in. Up rose the water in the hole till it was as high as a palm-tree ; and everybody drank and bathed. Then they chopped up their spare axles and yokes and other surplus gear, cooked their rice and ate it, and fed their oxen. And as soon as the sun set, they hoisted a flag by the side of the well and travelled on to their destination. There they bartered away their goods for twice and four times their value. With the proceeds they returned to their own home, where they lived out their term of life and in the end passed away to fai'e thereafter according to their deserts. The Bodhisatta too after a life spent in charity and other good w^orks, passed away likewise to fare according to his deserts. When the Supreme Buddha had delivered this discourse, he, the All-Knowing One himself, uttered this stanza : — Untiring, deep they dug that sandy track Till, in the trodden way, they water found. So let the sage, in perseverance strong, Flag not nor tire, until his heart find Peace.

[110] This discourse ended, he preached the Four Truths, at the close ^vilereof the fainthearted Brother was established in the highest Fruit of all, which is Ai'ahatship. Having told these two stories, the Master established the connexion linking them both together, and identihed tlie Birth l)y saying: — "This fainthc;irtcd Brother of to-cU\y was in those days the servnig-lad who, persevering, broke the rock and gave water to all the people ; the Duddha's followers were the rest of the people of the caravan ; and I myself was their leader." 12 The Jataha. Book I.

"J/ in this faith." This lesson too was taught by the Blessed One while at Savatthi, also about a Brother who gave up persevering. For, when the man was brought by the Brethren exactly as in the foregoing case, the Master said, " You, Brother, who after devoting yom-self to this glorious doctrine which bestows Path and Fruit, [111] are giving up persevering, will suffer long, like the hawker of Seri who lost a golden bowl worth a hundred thousand pieces." The Brethren asked the Blessed One to explain this to them. The Blessed One made clear a thing concealed from them by re-birth. Once on a time in the kingdom of Seri, five aeons ago, the Bodhisatta dealt in pots and pans, and was called ' the Serivan.' In the company of another dealer in the same wares, a greedy fellow who was also known as ' the Serivan,' he came across the river Telavaha and entered the city of Andhapura. Apportioning the streets between the two of them, he set about hawking his wares round the streets of his district, and the other did the same in his district. Now in that city there was a decayed family. Once they had been rich merchants, but by the time of our story they had lost all the sons and brothers and all their wealth. The sole survivors were a girl and her grandmother, and they got their Jiving by working for hire.

Nevertheless, they had got in their house the golden bowl out of which in the old days the great merchant, the head of the family, used to eat ; but it had been thrown among the pots and pans, and having been long out of use, was grimed over with dirt, so that the two women did not know that it was gold. To the door of their house came the greedy hawker on his round, crying, " Waterpots to sell ! Waterpots to sell ! " And the damsel, when she knew he was there, said to her grandmother, " Oh, do buy me a trinket, grandmother."

"We're very poor, dear; what can we offer in exchange for it?" " Why here's this bowl which is no good to us. Let us change that for it." The old woman had the hawker brought in and seated, and gave him the bowl, saying, " Take this, sir, and be so good as to give your sister something or other in exchange." The hawker took the bowl in his hand, turned it over, and, suspecting it was gold, scratched a line on the back of it with a needle, whereby he knew for certain that it was real gold. Then, thinking that he would cet the pot without giving anything whatever for it to the women, he cried, " What's jthe value of this, pray? Why it isn't worth half a farthing !" [112] And therewithal he threw the bowl on the groi;nd, rose up from his seat and left the house. Now, as it had been agreed between the two hawkei-s that the one might try the streets which the other had already been into, the Bodhisatta came into that same street and appeared at the door of the house, crying, " Waterpots to sell ! " Once again the damsel made the same request of her grandmother ; and the old woman replied, " My dear, the first hawker threw our bowl on the ground and flung out of the house. What have we got left to offer now ? "

"Oh, but that hawker was a harsh-spoken man, grandmother dear; whilst this one looks a nice man and speaks kindly. Very likely he would take it." "Call him in then." So he came into the house, and they gave him a seat and put the bowl into his hands. Seeing that the bowl was gold, he said, "Mother, this bowl is worth a hundred thousand pieces; I haven't its value with me." "Sir, the first hawker who came here said that it was not worth half a farthing ; so he threw it to the ground and went away. It must have been the efficacy of your own goodness which has turned the bowl into gold. Take it; give us something or other for it; and go your way." At the time the Bodhisatta had 500 pieces of money and a stock worth as much more. The whole of this he gave to them, saying, " Let me retain my scales, my bag, and eight pieces of money." And with their consent he took these with him, and departed with all speed to the river-side where he gave his eight coins to the boatman and jumped into the boat. Subsequently that greedy hawker had come back to the house, and had asked them to bring out their bowl, saying he would give them something or other for it. But the old woman flew out at him with these words, " You made out that our golden bowl which is worth a hundred thousand pieces was not worth even a half-farthing. But there came an upright hawker (your master, I take it), who gave us a thousand pieces for it and took the bowl away."

Hereupon he exclaimed, " He has robbed me of a golden bowl worth a full hundred thousand pieces; he has caused me a terrible loss." And intense sorrow came upon him, so that he lost command over himself and became like one distraught. [113] His money and goods he flung away at the door of the house ; he threw off his upper and under cloths ; and, armed Avith the beam of his scales as a club, he tracked the Bodhisatta down to the river-side. Finding the latter already crossing, he shouted to the boatman to put back, but the Bodhisatta told him not to do so. As the other stood there gazing and gazing at the retreating Bodhisatta, intense sorrow seized upon him. His heart grew hot; blood gushed from his lips; 14 The J at oka. Book I. and his heart cracked like the mud at the bottom of a tank, which the sun has dried up. Through the hatred which he had contracted against the Bodhisatta, lie perished then and there. (This was the tirst time Devadatta conceived a "rudge against the Bodhisatta.) The Bodhisatta, after a life spent in charity and other good works, passed away to fare according to his deserts.

When the Supreme Buddha had ended this lesson, he, the All-Knowing One himself, uttered this stanza :-^ If in this faith you prove remiss, and fail To win the goal whereto its teachings lead, — Then, like tlie hawker called 'the Serivan^,' Full long you'll rue the prize your folly lost. After having thus delivered his discourse in such a way as to lead up to Arahatship, the Master expounded the Four Truths, at the close whereof the fainthearted Brother was established in that highest Fruit of all, which is Arahatship. And, after telling the two stories, the Master made the connexion linking them both together, and identified the Birtn by saying in conclusion, "In those days Devadatta was the foolish hawker; and I myself was the wise and good hawker."

[114] '■'■With humblest start." This story was told by the Master about the Elder named Little Wayman, while in Jivaka's Mango-grove^ near Rajagaha. And here an account of Little Wayman's birth must be given. Tradition tells us tliat the daughter of a rich merchant's family in Rajagaha actually stooped to intimacy with a slave. Becoming alarmed lest her misconduct should get known, she said to the slave, "We can't live on here ; for if my motlier and father come to know of this sin of ours, they will tear us limb from limb. Let us go and live afar off" So with their belongings in their hands they stole together out by the hardly-opened door, and fled away, they cared not whither, to find a shelter beyond the ken of her fimily. Then they went and lived together in a certain place, with the result that she conceived. And when her full time was nearly come, she told her husband and said, "If I am taken in labour away from kith and kin, that will be a trouble to both of us. So let us go home." First he 1 The scholium here gives the rascal's name as 'Serivil,' not recognising that the gatha-word ' Serivdyam^ represents the ' saudhi ' of Serivo (not Serivd) with ay am, just as diikkhdyain on p. 168 of Vol. i. of the text represents dukklio ayam.

2 Jivaka, a prominent lay-follower of the Buddha, was physician to the Magadha King Seniya Bimbisara. See, for his history, the account in the Vinaya (Mahavagga vni. 1). agreed to start to-day, and then he put it off till the morrow ; and so he let the days slip by, till she thought to herself, "This fool is so conscious of his grout ofience that he dares not go. One's parents are one's hcst friends ; so whether he goes or stays, I must go." So, when he went out, slie ])ut all her household matters in order and set oft' home, telling her next-door neighl)Our where .she was going. Returning home, and not finding his wife, hut discovering from the neighbours that she had started oft' home, he hurried after her and came up with her on the road ; and then and there she was taken in la])our. "What's this, my dearl" said he. "I have given birth to a son, my husband," said she. Accordingly, as the very thing had now happened wliich was the (tnly reason for the journey, they both agreed that it was no good going on now, and so tiu-ned back again. And as their child had been born by tlie way, they called him ' Wayman.'

[115] Not long after, she became with child again, and everything fell out as before. And as this second child too was born by the way, thev called him 'Wayman' too, distinguishing the elder as 'Great Wayman' and the younger as 'Little Wayman.' Then, with both their children, they again went back to their own home. Now, as they were living there, their way-child heard other boys talking of their uncles and grandfathers and grandmothers ; so he asked his mother wlietheihe hadn't got relations like the other boys. "Oh yes, my dear," said his mother; "but they don't live here. Your grandfather is a wealthy mercliant in the city of Rajagaha, and you have plenty of relations there." "Why don't we go there, mother ?" She told the boy the reason why they stayed away ; but, as the children kept on speaking about these relations, she said to her husband, "The children are always plaguing me. Are my parents going to eat us at sight '? Come, let us shew the children their grandfather's family." "Well, I don't mind taking them there; but 1 really could not face your parents." "All right; — so long as, some way or other, the children come to see their grandfather's family," said she.

So those two took their children and coming in due course to Rajagaha put up in a public rest-house by the city gate. Then, taking with them the tv/o children, the woman caused their coming to be made known to her parents. The latter, on hearing the message, returned this answer, "True, it is strange to be without childi'en unless one has renoiniced the world in quest of Arahatship. Still, so great is the guilt of the ]M\\r towards us that they may not stand in our sight. Here is a sum- of money for them: let them take this and retire to live where they will. But the children they ma}' send here." Then the merchant's daughter took the money so sent her, and despatched the children by the messengers. So the children grew up in their grandftxther's house, — Little Wayman being of tender years, while Great W^iyman used to go with his gi'andfather to hear the Buddha preach the Truth. And by constant hearing of the Truth from the Master's own lips, the lad's heart yearned to renounce the world for the life of a Brother. "With your permission," said he to his grandfather, "I should like to join the Brotherhood." "What do I hear?" cried the old man. "Why, it would give me greater joy to see you join the Order than to see the whole world join. I'ecome a Brother, if you feel able." And he took him to the Master.

"Well, merchant," said the Master, "have you brought your boy with you ?" "Yes, sir; this is my grandson, who wishes to join your Brotherhood." [H^J] Then the Master sent for a Mendicant, and told him to admit the lad to the Order; and the Mendicant repeated the Formula of tlic Perishable Body^ and ^ Buddhism teaches the impermanence of tilings, and chief of the trains of thought for realising this doctrine is the meditation on tlie body and its 32 iminirities (soc Sutta Nipata i. 11, and tlie 12th Jataka infrn). At the present day every novice in Ceylon, when invested with the yellow robe of the Order, repeats the verses which enumerate the 33 impurities, 16 The Jcital-a. Booh I. admitted the lad as a novice. When the latter had learned by heart many words of the Buddha, and was old enough, he was admitted a full Brother. He now gave himself up to earnest thought till he won Arahatship ; and as he passed his days in the enjoyment of Insight and the Paths, he thought whether he could not impart the like happiness to Little Wayman. So he went to his grandfather the merchant, and said, "C4reat merchant, with your consent, I will admit Little Wayman to the Order." "Pray do so, reverend sir," was the reply.

Then the Elder admitted the lad Little Wayman and established him in the Ten Commandments. But Little Wayman proved a dullard : with four months' study he failed to get by heart this single stanza: — Lo ! like a fragrant lotus at the dawn Of day, full-blown, with virgin wealth of scent, Behold the Buddha's glory shining forth, As in the vaulted heaven beams the sun ! For, we are told, in the Buddhahood of Kassapa this Little Wayman, having himself attained to knowledge as a Brother, laughed to scorn a dull Bi-other who was learning a passage by heart. His scorn so confused his butt, that the latter could not learn or recite the passage. And now, in consequence, on joining the Brotherhood he himself proved a dullard. Each new line he learned drove the last out of his memory ; and four months slipped away while he was struggling with this single stanza. Said his elder brother to him, "Wayman, you are not e(|ual to receiving this doctrine. Li four whole months you have been unable to leai-n a single stanza. How then can you hope to crown your vocation with supreme success ? Leave the monastery." But, though thus expelled by his brother. Little Wayman was so attached to the Buddha's creed that he did not want to become a layman.

Now at that time Great Wayman was acting as steward. And Jivaka Komarabhacca, going to his mango-grove with a large present of peifumes and flowers for the Master, had presented his offei-ing and listened to a discourse; then, rising from his seat and bowing to the Buddha, he went up to Great Wayman and asked, "How many Brethren are there, reverend sir, with the Master ?" "Just 500, sir." "Will you bring the 500 Brethren, with the Buddha at their head, to take their meal at my house to-morrow?" "Lay-disciple, one of them named Little Wayman is a dullai-d and makes no progress in the Faith," said the Elder; "I accept the invitation for everyone but him." [117] Hearing this. Little Wayman thought to liimself, "In accepting the invitation for all these Brethren, the Elder carefully acce])ts so as to exclude me. This ])roves that my brother's affection for me is dead. What have I to do with this Faith ? I will become a layman and live in the exercise of charity and other good works of a lay character." And on the morrow early he went forth, avowedly to become a layman again. Now at the first break of day, as he was surveying the world, the Master became aware of this; and going forth even earlier than Little Wayman, he paced to and fro by the porch on Little Wayman's road. As the latter came out of the house, he observed the Master, and with a salutation went up to him. "Whither away at this hour. Little Wayman ?" said the Master.

"My brother has expelled me from the Order, sir ; and I am going to wander forth." "Little Wayman, as it was under me that you took the vows, why did you not, when expelled by your brother, come to me ? Come, what have you to do with a layman's life ? You shall stop with me." So saying, he took Little Wayman and seated him at the door of his own perfumed chamber. Then giving him a perfectly clean cloth which he had supernaturally created, the Master said, "Face towards the East, and as you handle this cloth, repeat these words— 'Removal of Impurity; Removal of Impurity.'" Then at the time appointed the Master, attended by the Brotherhood, went to Jivaka's house and sat down on the seat sot for him, Now Little Wayman, with his gaze fixed on the sun, sat handling the cloth and repeating the words, "Removal of Impurity; Removal of Inqmrity." And as he kept handling the piece of cloth, it grew soiled. Then he thought, "Just now this piece of cloth was quite clean ; but my personality has destroyed its original state and made it dirty. Impermanent indeed arc all compounded things !" And even as he realised Death and Decay, he won the Arahat's Illumination. Knowing that Little Wayman's mind had won Illumination, the Master sent forth an apparition and in this semblance of himself appeared before him, as if seated in front of him and saying, "Heed it not, Little Wayman, tliat this mere piece of cloth has become dirty and stained with impurity ; within thee are the impurities of lust and other evil things. Remove them." And the apparition uttered these stanzas : —

Impurity in Lust consists, not dirt; And Lust we term the real Impurity. Yea, Brethren, whoso drives it from his breast, He lives the gospel of the Purified. [118] Impurity in Wrath consists, not dirt; And Wrath we term the real Impurity. Yea, Brethren, whoso drives it from his breast, ffe lives the gospel of the Purified. Delusion is Impurity, not dirt; We term Delusion real Impurity. Yea, Brethren, whoso drives it from his breast, ffe lives the gospel of the Purified. At the close of these stanzas Little Wayman attained to Ai-ahatship with the four branches of knowledge i, whereby he straightway came to have knowledge of all the sacred texts. Tradition has it that, in ages past, when he was a king and was making a solemn procession round his city, he wiped the sweat from his brow with a spotless cloth which he was wearing; and the cloth was stained. Thought he, "It is this body of mine which has destroyed the original pin-ity and whiteness of the cloth, and dirtied it. Impermanent indeed are all composite things." Thus he grasped the idea of impermanence ; and hence it came to pass that it was the removal of impurity which worked his salvation.

Meantime, Jivaka Komarabhacca offered the Water of Donation''^; but the Master put his hand over the vessel, saying, "Are there no Brethren, Jivaka, in the monastery?" Said Great Wayman, "There are no Brethren there, reverend sir." "Oh yes, there are, Jivaka," said the Master. "Hi, there !" said Jivaka to a servant ; "just you go and see whether or not there are any Brethren in the monastery." At that moment Little Wayman, conscious as he was that his brother was declaring there were no Brethren in the monastery, determined to shew him there were, and so filled the whole mango-grove with nothing but Brothers. Some were making robes, others dyeing, whilst others again were repeating the sacred texts: — each of a thousand Brethren he made unlike all the others. Finding this host of Brethren in the monastery, the man returned and said that the whole mango-grove was full of Brethren. But as regards the Elder up in the monastery — Wayman, a thousand-fold self-multiplied, Sat on, till bidden, in that pleasant grove. 1 These four branches were (i) understanding of the sense of the sacred books, (ii) understanding of their ethical truth, (iii) ability to justify an interpretation grammatically, logically, *c., and (iv) the power of public exposition.

- When a gift was made, the donor poured water over the hand of the donee. The gift that was here made by Jivaka was the food bestowed on the Brotherhood, as the Milinda-pafiho explains (p. 118) in its version of this story. 18 The JdfaJca. Booh I. "Now go back," said the Master to the man, "and say 'The Master sends for him whose name is Little Wayman.' " , ■ , i But when the man went and delivered his message, a thousand mouths answered, "I am Little AVayman ! 1 am Little WaymaTi !" Back came the man with the report, "They all say they are 'Little Wayman,' reverend sir." , ., ^ , r "Well now go hack," said the Master, "and take by the hand the farst one ot them who says he is Little Wayman, [119] and the others will all vanish." The man did as he was bidden, and straightway the thousand Brethren vanished from sight. The Elder came back with the man. When the meal was over, the Master said, "Jivaka, take Little Wayman's bowl ; he will return thanks." Jivaka did so. Then like a young lion roaring defiance, the Elder ranged the whole of the sacred texts through in his address of tlianks. Lastly, the Master rose from his seat and attended by the Order returned to the monastery, and there, after the assignment of tasks by the Brotherhood, he rose from his seat and, standing in the doorway of his perfumed chamber, delivered a Buddha-discourse to the Brotherhood. Ending with a theme which he gave out for meditation, and dismissing the Brotherhood, he retired into his perfumed chamber, and lay down lion-like on his right side to rest.

At even, the orange-robed Brethren assembled together from all sides in the Hall of Truth and sang the Master's praises, even as though they were spreading a curtain of orange cloth round him as they sat. "Brethren," it was said, "Great Wayman failed to recognise the bent of Little Wayman, and expelled him from the monastery as a dullard who could not even learn a single stanza in four whole months. But the All-Knowing Buddha by his supremacy in the Truth bestowed on him Arahatship with all its supernatural knowledge, even while a single meal was in progress. And by that knowledge he grasped the whole of the sacred texts. Oh ! liow great is a Buddha's power ! " Now the Blessed One, knowing full well the talk that was going on in the Hall of Truth, thought it meet to go there. So, rising frcmi his Buddha-couch, he doiuied his two orange under-cloths, girded himself as with lightning, arrayed himself in his orange-coloured robe, the ample roVie of a Buddha, and came forth to the Hall of Truth with the infinite grace of a Buddha, moving with the royal gait of an elephant in the plenitude of his vigour. Ascending the glorious Buddha-throne set in the midst of the resplendent hall, he seated himself upon the middle of the throne emitting those six-coloured rays which mark a Buddha, — like the newly -arisen sun, when from the peaks of the Yugandhara Mountains he illumines the depths of the ocean.

Immediately the All-Knowing One came into the Hall, the Brotherhood broke off their talk and were silent. Gazing round on the company with gentle loving-kindness, the Master thought within himself, "This company is perfect! Not a man is guilty of moving hand or foot improperly ; not a sound, not a cough or sneeze is to be heard ! In their reverence and awe of the majesty and glory of the Buddha, not a man would dare to speak before I did, even if I sat here in silence all my life long. But it is my part to begin ; and I will open the conversation." Then in his sweet divine tones he addressed the Brethren and said, [120] "What, pray, is the theme of this conclave? And what was the talk which was broken off?"

"Sir," said they, "it was no profitless theme, but your own praises that we were telling here in conclave." And when they had told him word for word what they had been saying, the Master said, "Brethren, through me Little Wayman has just now risen to great things in the Faith; in times past it was to great things in the way of wealth that he rose, — but equally through me." The Brethren asked the Master to ex^jlain this ; and the Blessed One made clear in these words a thing which succeeding existences had hidden from them : — Once on a time when Brahmadatta was reigning in Benares in Kasi, the Bodhisatta was born into the Treasurer's family, and growing up, was made Treasurer, being called Treasurer Little. A wise and clever man was he, with a keen eye for signs and omens. One day on his way to wait upon the king, he came on a dead mouse lying on the road ; and, taking note of the ]>osition of the stars at that moment, he said, "Any decent young fellow with his wits about him has only to pick that mouse up, and he might start a business and keep a wife."

His words were overheard by a young man of good family but reduced circumstances, who said to himself, "That's a man who has always got a reason for what he says." And accordingly he picked up the n)ouse, which he sold for a farthing at a tavern for their cat. With the fiirthing he got molasses and took drinking water in a waterpot. Coming on flower-gatherers returning from the forest, he gave each a tiny quantity of the molasses and ladled the water oiit to them. Each of them gave him a handful of flowers, with the proceeds of which, next day, he came back again to the flower grounds provided with more molasses and a pot of watei\ That day the flower-gatherers, before they went, gave him flowering plants with half the flowers left on them ; and thus in a little while he obtained eight pennies. Later, one rainy and windy day, the wind blew down a quantity of rotten branches and boughs and leaves in the king's pleasaunce, and the gardener did not see how to clear them away. [121] Then up came the young man with an offer to remove the lot, if the wood and leaves might be his. The gardener closed with the offer on the spot. Then this apt pupil of Treasurer Little repaired to the children's playground and in a very little while had got them by bribes of molasses to collect every stick and leaf in the place into a heap at the entrance to the pleasaunce.

Just then the king's potter was on the look out for fuel to fire bowls for the palace, and coming on this heap, took the lot off his hands. The sale of his wood brought iii sixteen pennies to this pupil of Treasurer Little, as well as five bowls and other vessels. Having now twenty-four pennies in all, a plan occurred to him. He went to the vicinity of the city-gate with a jar full of water and supplied 500 mowers with water to drink. Said they, "You've done us a good turn, friend. What can we do for you?" "Oh, I'll tell you when I want your aid," said he; and as he went about, he struck up an intimacy with a land-trader and a sea-trader. Said the former to him, "To-morrow there will come to town a horse-dealer with 500 horses to sell." On hearing this piece of news, he said to the mowers, " I want each of you to-day to give me a bundle of grass and not to sell your own grass till mine is sold." "Certainly," said they, and delivered the 500 bundles of grass at his house. Unable to get grass for his horses elsewhere, the dealer purchased our friend's grass for a thousand pieces.

20 The JdtaJca. Bool I. Only a few days later his sea-trading friend brought him news of the arrival of a large ship in port; and another plan struck him. He hired for eight pence a well appointed carriage which plied for hire by the hour, and went in great style down to the port. Having bought the ship on credit and deposited his signet -ring as security, he had a pavilion pitched hard by and said to his people as he took his seat inside, "When merchants are being shewn in, let them be passed on by tliree successive ushers into my presence." [122] Hearing that a ship had arrived in port, about a hundred merchants came down to buy the cargo ; only to be told that they could not have it as a great merchant had already made a payment on account. So away they all went to the young man ; and the footmen duly announced them by three successive ushei-s, as had been arranged beforehand. Each man of the hundred severally gave him a thousand pieces to buy a share in the ship and then a further thousand each to buy him out altogether. So it was with 200,000 pieces that this pupil of Treasurer Little returned to Benares.

Actuated by a desii-e to shew his gratitude, he went with one hundred thousand pieces to call on Treasurer Little. " How did you come by all this wealth?" asked the Treasurer. "In four short months, simply by following your advice," replied the young man ; and he told him the whole story, starting with the dead mouse. Thought Lord High Treasurer Little, on hearing all this, " I must see that a young fellow of these parts does not fall into anybody else's hands." So he married him to his own grown-up daughter and settled all the family estates on the young man. And at the Treasurer's death, he became Treasurer in that city. And the Bodhisatta passed away to fare according to his deserts. , [123] His lesson ended, the Supreme Buddha, the All-Knowing One himself, repeated this stanza : — With humblest start and trifling capital A shrewd and able man will rise to wealth, E'en as his breath can nurse a tiny flame. Also the Blessed One said, "It is through me, Brethren, that Little Wayman has just now risen to great things in the Faith, as in times past to gi-eat things in the way of wealth." His lesson thus finished, the Master made the connexion between the two stories he had told and identified the Birth in these concluding words, "Little Wayman was in those days the pupil of Treasurer Little, and I myself Lord High Treasurer Little."

[Note. The 'Introductory Story' occurs in Chapter vi. of Capt. T. Eogers' Budd/iag/iosha's Parables, but the 'Story of the Past' there given is quite different. See Mrs Bode's ' Women Leaders of the Buddhist Reformation ' in the J. R. A. S. 189.3, p. 556. See also Bhammapada, p. 181, and compare Chapter xxxv. of the Diri/diKidrlna, edited by Cowell and Neil, 1886. The whole Jataka, in an abbreviated form, forms the story of 'The Mouse Merchant' at pages 33, 34 of the first volume of Tawney's translation of the Kathd Sarit Sdgara. See also Kalilah and Dimnah, Chapter xviii. (Knatchbull, page 358).]

"Dost ask how much a peck of rice is worth?" — Thi.s was told by the Mjuster, whilst at Jetavana, about the Elder Udayi, called the Dullard. At that time the reverend Uabba, the Mallian, was manciple to the Brotherhood i. When in the early morning Uabba was allotting the checks for rice, sometimes it was choice rice and sometimes it was an inferior quality which fell to the share of the Elder Udayi. On days when he received the inferior quality, he used to make a commotion in the check-room, by demanding, "Is Dabba the only one who knows how to give out checks] Don't we know (" One day when he was making a commotion, they handed him the check-basket, saying, "Here! you give the checks out yourself to-day I" Thenceforth, it was Udayi who gave out the checks to the Brotherhood. But, in his distribution, he could not tell the best from the inferior rice; nor did he know what seniority- w;is entitled to the best rice and what to the inferior. So too, when he was making out the roster, he had not an idea of the seniority of the Brethren thereon. Consequently, when the Brethren took up their places, he made a mark on the ground or on the wall to shew that one detachment stood here, and another there. Next day there were fewer Brethren of one grade and more of another in the check-room ; where there were fewer, the mark was too low down ; where the number was greater, it was too high up. But Udayi, quite ignorant of detachments, gave out the checks simply according to his old marks.

Hence, the Brethren said to him. "Friend Udayi, the mark is too high up or too low down ; the best rice is for those of such and such seniority, and the inferior quality for such and such others." But he put them back with the argument, " If this mark is whei-e it is, what are you standing here for ? Why am I to trust you 1 It's my mark I trust." Then, the boys and novices [124] thrust him from the check-room, crying, "Friend Udayi the Dullard, when you give out the checks, the Brethren are docked of what they ought to get ; you're not fit to give them out ; get you gone from here." Hereupon, a great uproar arose in the check-room. Hearing the noise, the Master asked the Elder Ananda, saying, "Anauda, there is a great uproar in the check-room. What is the noise about ?" The Elder explained it all to the Buddha. "Ananda," said he, "this is not the only time when Udayi by his stupidity has robbed others of their profit ; he did just the same thing in bygone times too." The Elder asked the Blessed One for an explanation, and the Blessed One made clear what had been concealed by re- birth.

Once on a time Bralimadatta was reigning in Benares in Kasi. In those days our Bodhisatta was his valuer. He used to value hoi'ses, elephants, and the like ; and jewels, gold, and the like ; and he used to pay over to the owners of the goods the proper price, as he fixed it. 1 See Vinaya, Vol. ni. p. 158. 2 Compare Vinaya, Vol. ii. p. 167, and commentary thereon {Sdmauta-pdsCtdihd) for the right of seniors, according to the roster, to be served first. The manciple was to call out the roster. 22 Th<i Jataka. Book I. But the king was greedy and his greed suggested to him this thought : "This vahier with his style of valuing will soon exhaust all the riches in my house; I must get another valuer." Opening his window and looking out into his courtyard, he espied walking across a stupid, greedy hind in whom he saw a likely candidate for the post. So the king had the man sent for, and asked him whether he could do the work. "Oh yes," said the man ; and so, to safeguard the royal treasure, this stupid fellow was appointed valuer. After this the fool, in valuing elephants and horses and the like, used to fix a price dictated by his own fancy, neglecting their true worth ; but, as he was valuer, the price was what lie said and no other.

At that time tliere arrived from the north country' a horse-dealer with 500 horses. The king sent for his new valuer and bade him value the horses. And the price he set on the whole 500 horses was just one measure of rice, which he ordered to be paid over to the dealer, directing the horses to be led off to the stable [125]. Away went the horse-dealer to the old valuer, to whom he told what had happened, and asked what was to be done. "Give him a bribe," said the ex-valuer, "and put this point to him: ' Knowing as we do that our horses are worth just a single measure of rice, we are curious to learn from you wliat the precise value of a measure of rice is ; could you state its value in the king's presence % ' If he says he can, then take him before the king; and I too will be there." Readily following the Bodhisatta's advice, the horse-dealer bribed the man and put the question to him. The other, having expressed his ability to value a measure of rice, was promptly taken to the palace, whither also went the Bodhisatta and many other ministers. With due obeisance the horse-dealer said, "Hire, I do not dispute it that the price of 500 horses is a single measure of rice ; but I would ask your majesty to question your valuer as to the value of that measure of rice." Ignorant of what had passed, the king said to the fellow, "Valuer, what are 500 horses worth?" "A measure of rice, sire," was the reply. "Very good, my friend ; if 500 horses then are worth one measure of rice, what is that measure of rice woi'th]" "It is worth all Benares and its suburbs," was the fool's reply.

(Thus we learn that, having first valued the horses at a measure of hill-paddy to please the king, he was bribed by the horse-dealer to estimate that measure of rice at the worth of all Benares and its suburbs. And that though the walls of Benares were twelve leagues round by themselves, while the city and suburbs together were three hundred leagues round ! 1 In the Ceylon K. A. S. J. 1884, jj. 127, it is argued from the indefinite use of rUtara-patha for all countries north of Benares that the date of writing must be before the 3rd century B.C., when Buddhistic embassies were sent to Mysore and North Canara and when the Dakshinapatha was familiar. Yet the fool priced all this vast city and its suburbs at a single measure of rice !) [126J Hereupon the ministers clapped their hands and laughed merrily. "We used to think," they said in scorn, " that the earth and the realm were beyond price ; but now we learn that the kingdom of Benares together with its king is only worth a single measure of rice ! What talents the valuer has ! How has he retained his post so long? But truly the valuer suits our king admirably."

Then the Bodhisatta repeated this stanza': Dost ask how much a peck of rice is worth I — Why, all Benares, both within and out. Yet, strange to tell, five hundred horses too Are worth precisely this same peck of rice ! Thus })ut to open shame, the king sent the fool packing, and ga\e the Bodhisatta the office again. And when his life closed, the Bodhisatta passed away to fare according to his deserts. His lesson ended and the two stories told, the Master made the connexion linking both together, and identified the Birth by saying in conclusion, — "Udayi the Dullard was the stupid rustic valuer of those days, and I myself the wise valuer."

" Those onli/ '■godlike' calir — This story was told by the Blessed One while at Jetavana, about a wealthy Brother. Tradition tells us that, on the death of his wife, a squire of Savatthi joined the Brotherhood. When he was joining, he caused to be built for liimself a chamber to live in, a room for the fire, and a store-room ; and not till he had stocked his store-room with ghee, rice, and the like, did he finally join. Even after he had become a brother, he used to send for his servants and make them cook him what he liked to eat. He was richly provided witli the requisites-^,— having an entire change of clothing for night and another for day ; and he dwelt aloof on the outskirts of the monastery. 1 The text of this stanza does not occur in Fausb.ill's Tali text, but is given by L6on Feer at page 520 of the Journal Asiatique for 1876 and is embodied in the ' Corrections and Additions' of Fausboll. That the stanza originally formed part of the Sinhalese recension is shewn by the quotation of the opening words as the 'catchword' at the commencement of the Jataka. See also Dickson in Ceylon J. R. A. S. 1884, p. 185.

- I.e. an alms-bowl, three cloths, a girdle, a razor, a needle and a water-strainer. 24 The Jdtaka. Book I. One day when he had taken out his cloths and bedding and had spread them out to dry in his chamber, a number of Brethren from the country, who were on a pilgrimage from monastery to monastery i, came in their journeying to his cell and found all these belongings. "Whose are these?" they asked. "Mine, sirs," he replied. "What, sir?" they cried ; " this upper-cloth and that as well ; this under-cloth as well as that; and that bedding too,— is it all yours?" "Yes, nobody's but mine." " Sir," said they, " the Blessed One has only sanctioned three cloths ; and yet, thougli tlie Buddha, to whose doctrine you have devoted yourself, is so simple in liis wants, you forsooth have amassed all this stock of requisites. Come ! we must take you before the Lord of Wisdom." And, so saying, they went off with him to the Master. Becoming aware of their presence, the Master said, [127] "Wherefore is it, Brethren, that you have brought the Brother against his will?" "Sir, this Brother is well-oft' and has quite a stock of requisites." "Is it true. Brother, a.s they say, that you are so well-off'?" "Yes, Blessed One." "But why, Brother, have you amassed these belongings? Do not 1 extol the virtues of wanting little, contentment, and so forth, solitude, and determined resolve?"

Angered by the Master's words, he cried,— "Then I'll go about like this!" And, flinging oft' his outer clothing, he stood in their midst clad only in his waist-cloth. Then, as a moral support to him, the Master said, " Was it not you, Brother, who in bygone days were a seeker after the shamefacedness that fears to sin, and even when you were a water-demon lived for twelve years seeking after that shamefacedness ? How then comes it that, after vowing to follow the weighty doctrine of the Buddha, you have flung off' your outer robes and stand here devoid of shame ? " At the Master's word, his sense of shame was restored ; he donned his robes again, and, saluting the Master, seated himself at the side. The Brethren having asked the Blessed One to explain to them the matter he had mentioned, the Blessed One made clear what had been concealed from them by re-birth. Once on a time Brahmadatta was reigning in Benares in Kasi. The Bodhisatta, having come to birth in those days as the king's sou by tlie queen, was duly named Prince Mahimsasa. By the time he could run about, a second son was born to the king, and the name they gave this child was Prince Moon; but by the time he could run about, the Bodhisatta's mother died. Then the king took another queen, who was his joy and delight j and their love was crowned with the birth of yet another prince, whom they named Prince Sun. In his joy at the birth of the boy, the king promised to grant her any boon she might ask on the child's behalf. But the queen treasured up the promise to be fulfilled at her own good time hereafter. Later, when her son had grown up, she said to the king, "Sire, when my boy was born, you granted me a boon to ask for him. Let him be kins."

' I take this to be the meaning of senusana-curiku, in contradistinction to the ordinary cdrikd in which the destination was uncertain and in which alms were received from the lait}'. " Nay," said the king ; "two sons have I, ratliaiit as flaming fires; T cannot give the kingdom to your son."' But wlien he saw tliat, undaunted by this refusal, the queen kept phiguing liim time after time, to grant licirequest, [128] the king, fearing lest the woman sliould plot evil against his sons, sent for them and said, "My chilth'en, when Prince 8un was horn, I granted a boon ; and now his mother wants the kingdom for him. 1 have no wish to give him the kingdom ; but women are naturally wicked, and she will be plotting evil against you. You had better retire to the forest, to return at my death to rule in the city which belongs by right to our house." So saying, with tears and lamentations, the king kissed liis two sons on the head and sent them forth. As the princes were leaving the palace after their adieux to their father, who should see them but Prince Sun himself, who was playing in the courtyard ? And no sooner did he learn what was the matter than he made up his mind to go with his brothers. So he too went off in their company.

The three came to the region of the Himalayas ; and here the Bodhisatta, who had turned aside from the road and was sitting at the foot of a tree, said to Prince Sun, "Run down to the pool yonder. Sun dear; drink and bathe there ; and then bring us too some water back in a lotusleaf." (Now that pool had been delivered over to a certain water-sprite by Vessavana\ who said to him, "With the exception of such as know what is truly god-like, all that go down into this pool are yours to devour. Over those that do not enter the waters, you have no power granted to you." And thenceforth the water-sprite used to ask all who went down into the pool what was truly godlike, devouring everyone who did not know.) Now it was into this pool that Prince Sun went down, quite unsuspiciously, with the result that he was seized by the water-sprite, who said to him, "Do you know what is truly godlike 1" "O yes," said he; "the sun and moon." ''You don t know," said the monster, and hauling the prince down into the depths of the water, imprisoned him there in iiis own abode. Finding that his brother was a long time gone, the Bodhisatta sent Prince Moon. He too was seized by the water-sprite and asked whether he knew what was truly godlike. "Oh yes, I know," said he; "the four quarters of heaven are." "You don't know," said the watersprite as he hauled this second victim off to the same prison-house.

Finding that this second brother too tarried long, the Bodhisatta felt sure that something had happened to them. So away he went after them and tracked their footsteps down into the water. [129] Realising at once 1 This is another name for Kuvera, the Hindu Phitus, half-brother of Riivana, the demon-king of Ceylon in the Rilmfiyana. As appear.s from JAtaka No. 7^, Vessavana had rule over Tree-sprites as well as Water- sprites, holding his oflice from Sakka. 26 The Jatiika. Jhok I. that the pool must be the domain of a water-sprite, he girded on his sword, and took his bow in his hand, and waited. Now when the demon found tliat the Bodhisatta had no intention of entering the water, he assumed the shape of a forester, and in this guise addressed the Bodhisatta thus : "You're tired with your journey, mate ; why don't you go in and have a bathe and a drink, and deck yourself with lotuses 1 You would travel on ccmifortably afterwards." Uecoguising him at once for a demon, the Bodhisatta said, "It is you who have seized my brothers." "Yes, it was," was the reply. " Why '? " '' Because all who go down into this pool belong to me." "What, all ? " " Not those who know what is truly godlike ; all save these are mine." " And do you want to know the godlike ? " "I do." " If this be so, I will tell you what is truly godlike." " Do so, and I will listen."

" I should like to begin," said the Bodhisatta, " but I am travel -stained with my journey." Then the water-sprite bathed the Bodhisatta, and gave him food to eat and water to drink, decked him with flowers, s})rinkled him with scents, and lai(i out a couch for him in the midst of a gorgeous pavilion. tSeating himself on this couch, and making the watersprite sit at his feet, the Bodhisatta said, " Listen then and you shall hear what the truly godlike is." And he repeated this stanza : — Those only 'godlike' call who shrink from sin. The white-souled tranquil votaries of Good. [132] And when the demon heard this, he was pleased, and said to the Bodhisatta, " Man of wisdom, I am pleased with you, and give you up one of your brothers. Which shall I bring 1 " " The youngest." " Man of wisdom, though you know so well what the truly godlike is, you don't act on your knowledge." " How so 1 " " Why, you take the younger in preference to the elder, without regard to his seniority." " Demon, I not only know but pi-actise the godlike. It was on this boy's account that we sought refuge in the fox'est ; it was for him that his mother asked the kingdom from our father, and our father, refusing to fulfil her demaud, consented to our flight to the refuge of the forest. With us came this boy, nor ever thought of turning back again. Not a soul would believe me if I were to give out that he had buen devoured by a demon in the forest ; and it is the fear of otlium that impels me to demand 1dm at your hands."

"Excellent! excellent! O man of wisdom," cried the demon in approval; "you not only know but practise the godlike." [133] And in token of his pleasure and ajiproval he brought forth the two brothers and gave them both to the Bodhisatta. Then said the latter to the water-sprite, " Friend, it is in consequence of your own evil deeds in times past that you have now been born a demon subsisting on the flesh and blood of other living creatures ; and in this present birth too you are continuing to do evil. This evil conduct will for ever bar you from escaping re-birth in hell and the other evil states. Wherefore, from this time forth renounce evil and live virtuously," Having worked the demon's conversion, the Bodhisatta continued to dwell at that spot under his protection, mitil one day he read in tlu; stars that his father was dead. Then taking the water-sprite with him, he returned to Benares and took possession of the kingdom, making Prince Moon his viceroy and Prince Sun his generalissimo. For the water-sprite he made a home in a pleasant spot and took measures to ensure his being provided with the choicest garlands, flowers, and food. He himself ruled in righteousness until he passed away to fare according to his deeds.

His lesson ended, the Master preached the Truths, at the close wlieroof that Brother won the Fruit of tlic First Path. And the All-knowing Buddlia, liaviiig told the two stories, made the connexion linking the two together, and identified the Birth, by saying, "The well-to-do Brother was the water-demon of those days ; Ananda was Prince Sun, Sai-iputta Prince Moon, and I myself the eldest brother. Prince Mahimsasa." [N'ote. See Fausboll's Dhammapada, p. 302, and Ten Jdtahis, p. 88.]

" Your son am I." — This story was told by the ]\Iaster while at Jcbxvana about the story of Vasabha-Khattiya, which will be found in the Twelfth Book in the Bhaddasala-jataka^ Tradition tells us that she was the daughter of Mahanama Sakka by a slave-girl named Naganuuidii, and that she afterwards became the consort of the king of Kosala. She conceived a son by the king ; but the king, coming to know of her servile origin, degraded her from her rank, and also degraded her son Vidudabha. Mother and son never came outside the palace. Hearing of this, the Master at early dawn came to the palace attended by five hundred Brethren [134], and, sitting down on the seat prepared for him, said, "Sire, where is Vasabha-Khattiya?" Then the king told him what had happened, "Sire, whose daughter is Vasabha-Khattiya?" " I\Iahanama's daughter, sh-." "When she came away, to whom did she come as wife?" "To me, sir." "Sire, she is a king's daughter; to a king she is wed; and to a king she bore her 28 Tlw Jataka. Book I. son. Wherefore is that son not in authority over the realm which owns his father's sway ? In bygone days, a monai-ch who had a son by a casual i faggotgatherer gave that son his sovereignty."

The king asked the Blessed One to explain this. The Blessed One made clear what had been concealed from him by re-birth. Once on a time in Benares Brahmadatta the king, having gone in great state to liis pleasaunce, was roaming about looking for fruits and flowers wlien he came on a woman who was merrily singing away as she picked up sticks in the grove. Falling in love at first sight, the king became intimate with her, and the Bodhisatta was conceived theu and there. Feeling as heavy within as though weighed down with the bolt of Indi-a, the woman knew that she would })ecome a mother, and told the king so. He gave her the signet-ring from his finger and dismissed her with these words : — "If it be a girl, spend this ring on her nurture ; but if it be a boy, bring ring and child to me." When the woman's time was come, she bore the Bodhisatta. And when he could run about and was playing in the playground, a cry would arise, "No-father has hit me!" Hearing this, the Bodhisatta ran away to his mother and asked who his father was. "You are the son of the King of Benares, my boy," "What proof of tliis is thei'e, mother?" "My son, the king on leaving me gave me this signet-ring and said, ' If it be a girl, spend this ring on her nurture ; but if it be a boy, bring ring and child to me.'" "Why then don't you take me to my father, mother 1 "

[135] Seeing that the l)oy's mind was made up, she took him to the gate of the palace, and bade their coming be announced to the king. Being summoned in, she entered and bowing before his majesty said, "This is your son, sire." The king knew well enough that this was the truth, but shame before all his court made him reply, " He is no son of mine." " But here is your signet-ring, sire ; you will recognise that." " Nor is this my signet-ring." Then said the woman, " Sire, I have now no witness to prove my words, except to appeal to truth. Wherefore, if you be the father of my child, I pray that he may stay in mid-air ; but if not, may he fall to earth and be killed." So saying, she seized the Bodhisatta by the foot and threw him up into the air. 1 The word miihiittikutja means, literally, "momentary," or perhaps may be translated "svith whom he consorted but a little while." Professor Kiinte (Ceylon E. A. S. Journal, 1884, p. 128) sees iu the word a reference to the Muhurta (mobotura) form of marriage, which "obtains among the Mahrathas other than the Brahmanas," and which he compares with the familiar Gandharva form, i.e. (legal) union by mutual consent, on the spur of the moment, without any preliminary formalities.

Seated cross-legged in mid-air, the Bodhisatta in sweet tones repeated this stanza to his father, declaring the truth : — Your son am I, great monarch ; rear me, Sire ! The king rears others, but much more his child. Hearing the Bodhisatta thus teach the truth to him from miil-air, the king stretched out his hands and cried, "Come to me, my boy! None, none but me shall rear and nurture you ! " A thoiisand hands were stretched out to receive the Bodhisatta ; [136] but it was into the arms of the king and of no other that he descended, seating himself in the king's lap. The king made him viceroy, and made his mother queen-consort. At the death of the king his father, he came to the throne by the title of King Katthavahana — the faggot-bearer — , and after i-uling his realm righteously, passed away to fare according to his deserts. His lesson to the king of Kosala ended, and his two stories told, the Ma.ster made the connexion linking them both together, and identified the Birth by saying : — " Mahamaya was the mother of those days. King Suddhodana was the father, and I myself King Katthavahana."

[Note. Cf. Dhammapada, p. 218, Jdtaka No. 465, and Rogers' Bvcld/iaf/hnska's Parables, p. 146. See also an endeavour, in the Ceylon R.A.S. Journal, 1884, to trace this Jataka back to the story of Dushyanta and r'akuntula in tlie MahCibhCirata and to Kalidasa's drama of the Lost King.]

" Their heart's desire." — This story was told by the Master while at Jetavana about a Brother who gave up persevering. In this Jataka both the Intrfxluctory Story and the Story of the Past will be given in the Eleventh P.ook in c-onncxion with the Samvara-jataka* ; — the incidents are the same botli for that Jataka and for this, but the stanzas are different. Abiding stedfast in the counsels of the Bodhisatta, Prince (Janiani, finding himself— though the youngest of a hundred l)i'others- surrounded by thijse hundred brothers as a retinue and seated beneath the white eanopy of kingship, 30 The Jdtaka. Book I. contemplated his glory and thought— "All this glory I owe to my teacher." And, ill his joy, he burst into this heartfelt utterance : — Their heart's desire ' they reap, who hurry not; Know, Giiniani, ripe excellence is thine. [137] Seven or eight days after he had become king, all his brothers departed to their own homes. King Gamani, after ruling his kingdom in rju'hteousncss, passed away to fare according to his deserts. The Bodhisatta also passed away to fare according to his deserts. His lesson ended, the Master preached the Truths, at the close whereof the faint-hearted Brotlier won Arahatship. Having told the two stories, the Master shewed the connexion linking them both together and identified the Birth.

'■'■Lo! these grey Aa/rs."— This story was told by the Master while at Jetavana about the Great Renunciation, which has already been related in the Nidana-Katha-. On this occasion the Brethren sat praising the Eenunciation of the Lord of Wisdom. Entering the Hall of Truth and seating himself on the Buddhaseat, the Master thus addressed the Brethren : — "What is your theme. Brethren, as you sit here in conclave V " It is naught else, sir, than the praise of your own Renunciation." " Brethren," rejoined the Master, "not only in these latter days has the Tathagata^ made a Renunciation ; in bygone days too he similarly renounced the world." The Brethren asked the Blessed One for an explanation of this. The Blessed One made clear what had been concealed from them by re-birth. 1 As to the alternative of the gloss ("phalasa ti asapbalam," i.e. " 'the desire of the fruit' means 'the fruit of the desire'") Professor Kiinte (Ceylon R. A. S. J. 1884) says — "the inversion requires a knowledge of metaphysical grammar such as was not cultivated in India before the 6th century A.D....Tlie gloss was written about the Brahminical and Jain revival." ^ See p. 61 at seqq. of Vol, i. of FausboU's text for this account of how Prince Siddhattha, the future Buddha, renounced tiie world for the Truth.

^ The meaning of this frequently recurring title of the Buddha is far from clear, and the obscurity is deepened by the elaborate gloss of Buddhaghosa at pp. 59 — 68 of the Humaivjdla-vilasini, where eight different interpretations are given. Perhaps the word may mean ' He who has trod the path which the earlier Buddhas trod ' ; but there is much to be said for the view put forward on p. 82 of Vol. xiii. of the Sacred Books of the East, that the meaning is 'He who has arrived there,' i.e. at emancipation. Once on a time in Mithila in the realm of Videlia there was a king named Makhadeva, who was righteous and ruled righteously. For successive periods of eighty-four thousand years lie had respectively amused himself as prince, ruled as viceroy, and reigned as kin". All these long years had he lived, when one day he said to his barber, — "Tell me, friend barber, when you see any grey hairs in my head." So one day, years and years after, [138] the barber did find among the raven locks of the king a single grey hair, and he told the king so. "Pull it out, my friend," said the king; "and lay it in my palm." The Vjarber accordingly plucked the hair out with his golden tongs, and laid it in the king's hand. The king had at that time still eighty-four thousand years more to live ;

but nevertheless at the sight of that one grey hair he was filled with deep emotion. He seemed to see the King of Death standing over him, or to be cooped within a blazing hut of leaves. " Foolish Makhadeva ! " he cried ; " grey hairs have come upon you before you have been able to rid yourself of depravities." And as he thought and thought about the appearance of his grey hair, he grew aflame within ; the sweat rolled down from his body ; whilst his raiment oppressed Jiim and seemed intolei-able. "This very day," thought he, "will I renounce the world for the Brother's life."

To his barber he gave the grant of a village, which yielded a hundred thousand pieces of money. He sent for his eldest son and said to him, " My son, grey hairs are come upon me, and I am become old. I have had my fill of human joys, and fain would taste the joys divine ; the time for my renunciation has come. Take the sovereignty upon yourself ; as for me, I will take up my abode in the pleasaunce called Makhadeva's Mango-grove, and there tread the ascetic's path." As he was thus bent on leading the Brother's life, his ininisteis drew near and said, "What is the reason, sire, why you adopt tin; Brother's lifer' Taking the grey hair in his hand, the king repeated this stanza to liis ministers : — Lo, these grey hairs that on my head appear Are Death's own messengers that come to rob My life. 'Tis time I turned from worldly thing.s, And in the hermit's path sought saving peace. [139j And after these words, he renounced his sovereignty that self-.same day and became a recluse. Dwelling in that very Mango-grove of Makhadeva, he there during eighty-four thousand years fostered tlie Four Perfect States within himself, and, dying with insight full and unbroken, was reborn in the Realm of Brahma. Passing thence, he became a king again in Mithila, under the name of Niini, and after uniting his scattered family, once more became a hermit in that same

32 The JataJca. Book I. Mango-gi-ove, winniug the Four Perfect States and passing thence once more to the Realm of Brahma. After repe^iting liis statement that he had similarly renomiced the world in bygone days, the IMaster at the end of his lesson preached the Four Truths. Some^'entered the First Path, some the Second, and some the Third. Having told the two stories, the Master shewed the connexion between them and identified the Birth, by saying:— "In those days Ananda was the barber, Rahula the son, and I myself King Makhadeva." [Note. See Majjhima-Nikaya, Sutta No. 83 of which is entitled the Makhadeva Sutta. According to Leon Feer (J. As. 1876, p. 516) the Bigandet MS. calls this the Devaduta-jataka. Bigandet in his Life or Legend of Gaudama (p. 408) gives a version of this Jataka, in which the king is named Minggadewa, and in which the doings of King Nemi ( = Nimi above) are given in great detail. See Upham's Mahavansi, vol. I. p. 14, and the 'Nemy' Jataka referred to by him as the 544th Jataka. See also Cariyd-Pital-a, p. 76, and Plate XLViii. (2) of the Stnpa of Bharhut, where the name is carved Magha-deva, a spelling which is retained in modern Burmese manuscripts of the Majjhima Sutta from which this Jataka was manifestly compiled.]

[140] " The man ivho guards not." — This story was told by the Master while in the Anupiya Mango-grove near the town of Anupiya, about the Elder Bhaddiya (the Happy), who joined the Brotherhood in the company of the six young nobles with whom was Upalii. Of these the Elders Bhaddiya, Kimbila, Bhagu, and Upali attained to Arahatship ; the Elder Ananda entered the First Path ; the Elder Anuruddha gained all-seeing vision ; and Devadatta obtained the power of ecstatic self-abstraction. The story of the six young nobles, up to the events at Anfipiya, will be related in the Khandahala-jataka^. The venerable Bhaddiya, who used in the days of his royalty to guard himself as though he were appointed his own tutelary deity, bethought him of the state of fear in which he then lived when he was being guarded by numerous guards and when he used to toss about even on his royal couch in his private apartments high up in the palace ; and with this he compared the absence of fear in which, now that he was an Arahat, he roamed hither and thither in forests and desert places. And at the thought he burst into this heartfelt utterance—" Oh, happiness ! Oh, happiness !"

I Cf. Oldenberg's Vinaya, Vol. ii. pp. 180—4 (translated at p. 232 of Vol. xx. of the Sacred Books of the Eaut), for an account of the conversion of the six Sakyan princes and the barber Upali. - No. 534 in Westercaard's list; not vet edited bv Fausboll. This the Brethren reported to the Blessed One, saying, "The venerable Bhaddiya is declaring the bliss he has won," "Brethren," said the Blessed One, "this is not the first time that Bhaddiya's life has been happy; his life was no less happy in bygone days." The Brethren asked the Blessed One to explain this. Tho Blossod One made clear what had been concealed from them by re-birth. Once on a time when Brahmadatta was reigning in Benares, tlie Bodhisatta was born a wealthy northern braliniin. Realising the (nil of lusts and the blessings that flow from renouncing the world, he abjured lusts, and retiring to the Himalayas there became a hermit and won the eight Endowments. His following waxed great, amounting to five hundred ascetics. Once when the rains set in, he quitted the Himalayas and travelling along on an alms-pilgrimage with his attendant ascetics thi'ough village and town came at last to Benares, where he took uj) his abode in the royal pleasaunce as the pensioner of the king's bounty. After dwelling here for the four rainy months, he came to the king to take his leave. But the king said to him, " You are old, reverend sir. Wherefore should you go back to the Himalayas'? Send your pupils back thither [141] and stop here yourself."

The Bodhisatta entrusted his five hundred ascetics to the care of his oldest disciple, saying, " Go you with these to the Himalayas ; I will stop on here." Now that oldest disciple had once been a king, but had given up a mighty kingdom to become a Brother ; by the due performance of the rites appertaining to concentrated thought he had mastered the eight Endowments. As he dwelt with the ascetics in the Himalayas, one day a longing came upon him to see the master, and he said to his fellows, " Live on contentedly here ; I will come back as soon as I have paid my respects to the master." So away he went to the master, paid his respects to him, and greeted him lovingly. Then he lay down by the side of his master on a mat which he spread there. At this point appeared the king, who had come to the pleasaunce to see the ascetic ; and with a salutation he took his seat on one side. But though he was aware of the king's presence, tliat oldest disciple forbore to rise, but still lay there, crying with passionate earnestness, " Oh, happiness ! Oh, happiness ! "

Displeased that the ascetic, though he had seen him, had not risen, the king said to the Bodhisatta, "Reverend sir, this ascetic must have liad his fill to eat, seeing that he continues to lie there so happily, exclaiming with such earnestness." " Sire," said the Bodhisatta, " of old this ascetic was a king as } ou are. He is thinking how in the old days when he was a layman and 34 The Jataka. Booh I. lived in regal pomp with many a man-at-arms to guard him, he never knew such happiness as now is his. It is the happiness of the Brother's life, and the happiness that Insight brings, wliich move him to this heartfelt utterance." And the Bodhisatta further repeated this stanza to teach the king the Truth : — The man who guards not, nor is guarded, sire. Lives happy, freed from slavery to lusts. [142] Appeased by the le.sson thus taught him, the king made his salutation and returned to his palace. The disciple also took his leave of his master and returned to the Himalayas. But the Bodhisatta continued to dwell on there, and, dying with Insight full and unbroken, was re-born in the Realm of Brahma.

Ilis lesson ended, and the two stories told, the Master shewed the connexion liiikiui,' them both together, and identified the Bii'th by saying,— "The Elder Bhaddiya was the disciple of those days, and I myself the master of the company of ascetics." [iVote. For the Introductory Story compare CuUavagga, vii. 1. 5 — .]

"77te up-ight man.^' — This story was told by the Master in the Bamboogrove near Riljagaha about Devadatta. The story of Devadatta* will be related, u]» to the date of the Abhimara-employment, in the Khandahrda-jfitaka^; up to the date of his dismissal from the office of Treixsurer, in the Cullahamsajataka''; and, up to the date of his being swallowed up by the earth, in the Sixteenth Book in the Samudda-vanija-jataka*. For, on the occasion now in question, Devadatta, through failing to carry the Five Points which he had pressed for, had made a schism in the Brotherhood and had gone off with five hundred Brethren to dwell at Gaya-sisa. Now, these Brethren came to a riper knowledge ; and the Master, knowing this, called the ^ See CuUavagga, vii. 1 — et seqq. The "Five Points" of Devadatta are there given (vii. 3. 14) as follows: — "The Brethren shall live all their life long in the forest, subsist solely on doles collected out of doors, dress solely in rags picked out of dustheaps, dwell under trees and never under a roof, never eat fish or flesh." These five points were all more rigid in their asceticism than the Buddha's rule, and were formulated by Devadatta in order to outbid his cousin and master.

2 Cf. p. 32, note 2. 3 No. 5.33. •* No. 4r,o. two chief disciples^ and said, "Saripvitta, ymir five hundred pupils who were perverted by Devadatta's teaching and went off with In'in, have nf)\v come to a riper knowledge. (lO thither with a nuiulior of Ih-etliren, preacli the Tnitli to them, enlighten these wanderers respecting the I'atlis and tlie Fruits, and bring them hack with you." They went thither, preached the Truth, enlightened them respecting the Paths and the Fruits, and next day [143] at dawn came liack again with those Brethren to the Bamboo-grove. And wiiilst Sariputta was standing there after saluting the B.lessed One on his return, the Brethren spoke thus to iiiiii in prai.so of the Elder Sariputta, "Sir, very bright was the glory of our elder brother, tlie Cixptain of the Truth, as he returned with a following of live huiulred Brethren ; whereas Devadatta has lost all his following." "This is not the only time, Bretln-en, when glory has been Sariputta's on his return with a following of his kinsfolk ; like glory was his too in bygone days. So too this is not the only time when Devadatta has lost his following ; he lost it also in bygone days."

The Brethren asked the Blessed One to explain this to them. Tlie Bles.sed One made clear what had been concealed by i-e-biith. Once on a time in the city of Eajagalia in the kingdom of Miigadlia there rukxl a certain king of Magadha, in wliose days tlie Boilhi-satta came to life as a stag. Growing np, he dwelt in the forest as the leader of a lierd of a thousand deer. He had two young ones named Luckie and Blackie. When he grew old, he handed his cliarge over to liis two sons, placing five hundred deer under the care of each of them. And so now these two young stags were in charge of the herd. Towards harvest-time in Magadha, when the crops stand tliick in tlu; fields, it is dangerous for the deer in the forests round. Anxious to kill the creatures that devour their crops, the peasants dig pitfalls, fix stakes, set stone-traps, and plant snares and other gins ; so that many deer are slain. Accordingly, when the Bodhisatta marked that it was crop-time, he sent for his two sons and said to them, " My children, it is now the time when crops stand thick in the fields, and many deer meet their death at this season. We who are old will make shift to stay in one spot ; but you will retire each with your herd to the mountainous tracts in the forest and come back when the crops have been carried." " Very good," said his two sons, and departed with their herds, as their father bade.

Now the men who live along the route, know quite well the times at which deer take to tlie hills and return thence. And [144] lying in wait in hiding-places liere and there along the route, they shoot and kill numbers of them. The dullard Blackie, ignorant of the times to travel and the 1 The two chief disciples, of whom only one is named in the text, were Silriimtta (surnamed 'tlie Captain of the Faith') and Moggallfma, two Brahmin friends, originally followers of a wandering ascetic, whose conversion to Buddhism is related m the Mahavagga, i. 23—. Unlike this Jataka, the Vinaija account {Ciillaraii.jit, vn. 4) of the re-conversion of the backsliders gives a share of the credit to Moggallana. 36 The Jdtaka. Booh I. times to halt, kept his deer on the march early and late, Loth at dawn and in the gloaming, approaching the very confines of the villages. And the peasants, in aniLush or in the open, destroyed numbers of his herd. Having tlius by his crass folly worked the destruction of all these, it was with a very few survivors that he reached the forest. Luckie on the other liand, being wise and astute and full of resource, never so much as approached the confines of a village. He did not travel by day, or even in the dawn or gloaming. Only in the dead of night did he move ; and the result was that he reached the forest without losing a single head of his deer.

Four months they stayed in the foi-est, not leaving the hills till the crops were carried. On the homeward way Blackie by repeating his former folly lost the rest of his herd and returned solitary and alone ; whereas Luckie had not lost one of his herd, but had brought back the whole five hundred deer, when he appeared before his parents. As he saw his two sons returning, the Bodhisatta framed this stanza in concert with the herd of deer : — The upright kindly man hath his reward. Mark Luckie leading back his troop of kin, While here comes Blackie shorn of all his herd. [14/)] 8uch was the Bodhisatta's welcome to his son; and after living to a good old age, he passed away to fare according to his deserts. At the close of his lesson, when the Master had repeated that Sariputta's glory and Devadatta's loss had both had a parallel in bygone days, he shewed the connexion linking the two stories together and identified the Birth, by saying, " Devadatta was the Blackie of those days ; his followers were Blackie's following ; Saripiitta was the Luckie of those days, and his following the Buddha's followers ; Eahula's mother was the mother of those days ; and I myself was the father."

\Note. See Dhammapada, p. ] 46, for the above verse and for a parallel to the Introductory Story of this Jataka.]

'■'■Keep only uith the Banyan DeerT — This story was told by the Master while at Jetavana about the mother of the Elder named Prince Kassapa. The daughter, we learn, of a wealthy merchant of Kajagaha was deeply rooted in goodness and scorned all temporal things ; she had reached her final existence, and within her breast, like a lamp in a pitcher, glowed her sure hope of winning Arahatship. As soon as she reached knowledge of herself, slie took no joy in a worldly life but yearned to renounce the world. With this aim, she said to her mother and father, "My dear parents, my heart takes no joy in a worldly life ; fain woidd I embrace the saving doctrine of the Buddha. Sutler me to take the vows." "What, my dear/ Ours is a very wealthy family, and you are our only daughter. You cannot take the vows." Having failed to win her parents' consent, though she asked them again anil again, she thought to herself, "Be it so then; when I am married into another family, I will gain my husband's consent and take the vows." And when, being gi'owu up, she entered another family, she proved a devoted wife and lived a life of goodness and virtue ^ in her new home. Now it came to pass that she conceived, though she knew it not.

There was a festival proclaimed in that city, [146] and everybody kept holiday, the city being decked like a city of the gods. But she, even at the height of the festival, neither anointed herself nor put on any finery, going about in her every-day attire. So her husband said to her, "My dear wife, everybody is holiday-making ; but you do not put on your bravery." " My lord and master," she replied, " the body is tilled with two -and -thirty component parts. Wherefore should it be adorned 1 This bodily frame is not of angelic or archangelic mould ; it is not made of gold, jewels, or yellow sandalwood ; it takes not its birth fi-om the womb of lotus-flowers, white or red or blue ; it is not hlled with any immortal balsam. Nay, it is bred of corruption, and born of mortal parents ; the qualities that mark it are the wearing anil wasting away, the decay and destruction of the merely transient ; it is fated to swell a graveyard, and is devoted to lusts ; it is the source of sorrow, and the occasion of lamentation ; it is the abode of all diseases, and the repository of the workings of Karma. Foul within, — it is always excreting. Yea, a.s all the world can see, its end is death, passing to the charnel-house, there to be the dwelling-place of worms'-^ [l^l']. What should I achieve, my bridegroom, by tricking out this body ? Would not its adornment be like decorating the outside of a close-stool V

"My dear wife," rejoined the young merchant, "if you regard this body as so sinful, why don't you become a Sister I" "If I am accepted, my husband, I will take the vows this very day." "Very good," said he, " I will get you admitted to the Order." And after he had shewn lavish bounty and hospitality to the Order, he escorted her with a large following to the nunnery and had her admitted a Sister, — but of the following of Devadatta. Great was her joy at the fulfilment of her desire to become a Sister. As her time drew near, the Sisters, noticing the change in her person, the swelling in her hands and feet and her increased size, said, "Lady, you seem about to become a mother ; what does it mean I " " I cannot tell, ladies ; I only know I have led a virtuous life." So the Sisters brought her before Devadatta, saying, "Lord, this young gentlewoman, who was admitted a Sister with the reluctant consent of her husband, has now proved to be with child ; but whether this dates from before her admission to the Order or not, we cannot say. What are we to do now ?"

Not being a Buddha, and not having any charity, love or pity, Devadatta thought thus:— "It will be a damaging report to get abroad that one of my Sisters is with child, and that I condone the offence. My course is clear ;— I must expel this woman from the Order." Without any enquiry, starting forward as if to thrust aside a mass of stone, he said, "Away, and expel this woman !" Receiving this answer, they arose and with reverent salutation withdrew to their own nunnery. But the girl said to those Sisters, " Ladies, I)evadatt;i the Eider is not the Buddha. My vows were taken not under Devadatt;\, but under 1 Or, perhaps, " was beautiful." ^ A long string of repulsive stanzas as to the anatomy of the body is here omitted. 38 The Jdtaka. Book I. the Buddha, the Foremost of the world. Rob me not of the vocation 1 won so hardly ; but take me before the Master iit Jetavana." So they set out with her for Jetavana, and journeying over the forty-tive leagues thither from liajagaha, came in due course to their destination, where with reverent salutation to the Master, they laid the matter before him.

Thought the Master, "Albeit the child was conceived while she was still of the laity, yet it will give the heretics an occasion to say that the ascetic Gotama [1-18] liiis taken a Sister expelled by Devadatta. Therefore, to cut short such talk, this case nmst be heard in the presence of the king and his court." So on the morrow he sent for Pasenadi king of Kosala, the elder and the younger Anatha-pindika, the lady Visakha the great lay-disciple, and other well-known ^Mji-sonages ; and in the evening when the four classes of the faithful wei'e all assembled — Brothers, Sisters, and lay-disciples, both male and female — he said to the Elder Upali, "Go, and clear uj) this matter of the young Sister in the presence of the four classes of my disciples." " It shall be done, reverend sir," said the Elder, and forth to the assembly he went ; and there, seating himself in his place, he called up Visakha the laydiscii)lc in sight of the king, and placed the conduct of the enquiry in her hands, .saying, "First ascertain the precise day of the precise month on which this girl joined the Order, Visakha ; and thence compute whether she conceived before or since that date." Accordingly the lady had a curtain put up as a screen, behind which she retired with the girl. Spectatis manibus, pedibus, umbilico, ipso ventre puella3, the lady found, on comparing the days and months, that the conception had taken place before the girl had become a Sister. This she reported to the Elder, who proclaimed the Sister innocent before all the assembly. And she, now that her innocence was established, reverently saluted the Order and the Master, and with the Sisters returned to her own nunnery.

When her time was come, she bore the son strong in spirit, for whom she hatl prayed at the feet of the Buddha Padumuttara ages ago. One day, when the king was passing by the lunuiery, he heard the cry of an infant and asked his courtiers what it meant. They, knowing the facts, told his majesty that the cry came from the child to which the young Sister had given birth. " Sirs," said the king, "the care of children is a clog on Sisters in their religious life ; let us take charge of him." So the infant was handed over by the king's command to the ladies of his family, and brought up as a prince. When the day came for him to be named, he was called Kassapa, but was known as Prince Kassapa because he was brought up like a prince. At the age of seven he was admitted a novice under the Master, and a full Brother when he was old enough. As time went on, he waxed famous among the expounders of the Truth. So the blaster gave him precedence, saying, "Brethren, the first in eloquence among my disciples is Prince Kassapa." Afterwards, by virtue of the Vammika Sutta^, he won Arahatship. So too his mother, the Sister, grew to clear vision and won the Supreme Fruit. Prince Kassapa the Elder shone in the faith of the Buddha [149] even as the full-moon in the mid-he;iven.

Now one day in the afternoon when the Tathagata on return from his alms-round had addressed the Brethren, he passed into his perfumed chamber. At the close of his address the Brethren spent the daytime either in their night-quarters or in their day-quarters till it was evening, when they assembled in the hall of Truth and spoke as follows : — " Brethren, Devadatta, because he was not a Buddha and because he had no charity, love or pity, was nigh being the ruin of the Elder Prince Kassapa and his reverend mother. But the All-enlightened Buddha, being the Lord of Truth and being perfect in charity, love and pity, has proved their salvation." And as they sat there telling tlie praises of the Buddha, he entered the hall with all the grace of a Buddha, and asked, as he took his seat, what they were talking of as they sat together.

" Of your own virtues, sir," said they, and told him all. 1 The 23rd Sutta of the Majjltiiaa-Nilalya. "This is uot the tirst time, Brethren," said he, "th;it the Tathagatii htm proved the salvation and refuge of these two : he wa.s the same to them in the past also." Then, on the Brethren asking him to explain this to tlieni, he revealed wliiit I'c-birth had hidden from them. Once on a time, when Brahmadatta was reigning in Btsnares, llic B(»dlii satta was born a deer. At liis birth he was golden of hue ; his eyes were like round jewels ; the sheen of his horns was as of silver ; his mouth was red as a bunch of scarlet cloth; his four hoofs were as though laccpuM-ed ; his tail was like the yak's ; and he was as big as a young foal. Attended by five hundred deer, he dwelt in the forest under the name of King Banyan Deer. And hard by him dwelt another deer also with an attendant herd of live hundred deer, who was named Branch Deer, and was as golden of hue; as the Bodhisatta. In those days the king of Benares was passionately fond of hunting and always had meat at every meal. Every day ho mustered the whole of his subjects, townsfolk and countryfolk alike, to the detriment of their business, and went hunting. Thought his people, "This king of ours stops all our work.

Suppose we were [150] to sow food and supply water for the deer in his own pleasaunce, and, having driven in a number of deer, to bar them in and deliver them over to the king ! " So they sowed in the pleasaunce grass for the deer to eat and sxipplied Avater for them to drink, and opened the gate wide. Then they called out the townsfolk and set out into the forest armed with sticks and all manner of weapons to find the deer. They surrounded about a league of forest in order to catch the deer within their circle, and in so doing surrounded the haunt of the Banyan and Branch deer. As soon as they perceived the deer, they i)roceeded to beat the trees, bushes and ground with their sticks till they drove the herds out of their lairs; then they rattled their swords and spears and bows with so great a din that they drove all the deer into the pleasaunce, and shut the gate. Then they went to the king and said, " Sire, you put a stop to our work by always going a-hunting; so we have driven deer enough from the forest to fill your pleasaunce. Henceforth feed on them."

Hereupon the king betook himself to the pleasaunce, and in looking over the herd saw among them two golden deer, to whom he granted immunity. Sometimes he Avould go of his own accord and shoot a deer to bring home ; sometimes his cook would go and shoot one. At first sight of the bow, the deer would dash off trembling for their lives, but after receiving two or three wounds they grew weary and faint and were slain. The herd of deer told this to the Bodhisatta, who sent for Branch anil said, " Friend, the deer are being destroyed in gi-eat numbers ; and, though they 40 The Jdtaka. Book I. caimot escape death, at least let them not be needlessly wounded. Let the deer go to the block' by turns, one day one from my herd, and next day one from yours, — the deer on whom the lot falls to go to the place of execution and lie down with its head on the block. In this wise the deer will escape wounding." The other agreed ; and thenceforth the deer whose turn it was, used to go [1-51] and lie down with its neck ready on the block. The cook used to go and carry off only the victim which awaited him.