.'.r.f- 
 
 ., ,/T ^,, 
 
CORNELL UNIVERSIXK 
 
 LIBRARIES 
 
 ITHACA. N. Y. 14583 ■ 
 
 Charles W. Wason Collection 
 on China and the Chinese 
 
BL 1411.AT4B36"""'*'' "■''"" 
 ^''^llifflliiiiiiiiinnlS!"' •*' ^^^K^ Buddha :fr 
 
 3 1924 023 164 209 
 
 OLIN U, 
 
 M'lON 
 
 
 DATE DUE 
 
 
 Wn"I^^?*'"^Wp^ SCftw 
 
 mt^ti««^^wt% 
 
 
 
 
 1 UIUI 
 
 
 _>,.LUi^Oi 
 
 
 
 m 
 
 
 
 
 mm 
 
 iliiiW' 
 
 £ 
 
 
 WrTTf 
 
 Hrrffl 
 
 t 
 
 
 liU V 
 
 J_ V> S'i/'y^ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 _ . _ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORO 
 
 
 
 f>?IINTED mU.S.A. 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924023164209 
 
:^ n m m 
 
 ROMANTIC LEGEND , , 
 
 o^ /^. 
 
 SAKYA BUDDHA: 
 
 FROM THE 
 
 CHINESE-SANSCEIT. 
 
 BY 
 
 SAMUEL BEAL, 
 
 
 LONDON: \;^ """'./ \ . 
 
 TKUBNER & Co., LUDGATE HILL. ,0> ''' % 
 
 1875. <o> V • ; 
 
 [All rights reserved.'] > - ^-^ .i 
 
 

 
TO 
 
 JAMES FERGUSSOISr, Esq., F.R.S., D.C.L., etc. 
 
 Dear Mr. Fbrgusson, 
 
 When I first discovered, in the India Office Library 
 a Chinese copy of the following work, I purposed to publish 
 an entire translation of it. Being unable to carry out this 
 purpose, I still desired to pubhsh it iu as complete a form 
 as possible. But even here fresh difficulties arose, nor 
 should I have been able to produce the following abbre- 
 viated translation, had it not been for your generous and 
 liberal support. T gladly avail myself, therefore, of your 
 permission to inscribe to you the work, such as it is, in 
 grateful acknowledgment of your assistance, and in the 
 hope that it may still be of service in supplementing (to 
 some extent, at least) your own labours in the field of 
 Buddhist Archseology. 
 
 I am, dear Mr. Fergusson, 
 
 Yours very faithfully, 
 
 SAMUEL BEAL. 
 
s\\% JO 8no jfiure^JBO si sq ,toj 'aq \\\t^ %t. J8(){)9q aqq S8ut.i:joop sii[ ■ 
 il^jiii p9C(ni'BnbD'B ap'Bni uoaq 3abi[ ix^qs pni3[nBra ^(e jeuoos ai^ puu 
 'imq ajitapu j ojooi aq"). ■eqppng Aion5[ o^ vnvsi j B.iora aqj, „ 
 
INTEODUCTION. 
 
 This work is a translation of the Chinese version 
 of the "Abhinishkramana Sutra'V done into that lan- 
 guage by Djnanakuta, a Buddhist priest from North 
 India, who resided in China during the Tsui dynasty, 
 i. e., about the end of the sixth century, a.d. 
 
 It would seem from a consideration of the title of the 
 seventeenth chapter, " Leaving the palace for a religious 
 life", that originally the story of the "Abhinishkra- 
 mana"^ was simply that of Buddha's flight from his 
 palace to become an ascetic. Afterwards, the same title 
 was applied to the complete legend (as in the present 
 work), which includes his previous and subsequent 
 •history. 
 
 A very valuable date, later than which we cannot 
 place the origin of the story, may be derived from the 
 colophon at the end of the last chapter of the book. It 
 is there stated that the "Abhinishkramana Sutra" is 
 called by the school of the Dharmaguptas Fo-pen- 
 Mng-Tcing; by the Sarvastivadas it is called Ta-chwang- 
 
 ^ Wasailief (Bouddhisme, § 114). 
 
 - Burnout', Lotus, p. 333, has an instructive note on this word. 
 The expression used in the Chinese perfectly confirms his criticism ; 
 Shi-hung chuh-kia, "leaving the palace to become a recluse", is the 
 title of the chapter in question. 
 
VI INTEODUCTION. 
 
 yen (great magnificence, i.e., "Lalita Vistara") ; by the 
 Mahasanghikas it is called Ta-sse, i. e., Mahavastu.^ 
 
 We know from the "Chinese Encyclopsedia", Kai- 
 yuen-sM-Mau-mu-lu, that the Fo-pen-hing was trans- 
 lated into Chinese from Sanscrit, by a priest called 
 Chu-fa-lan, so early as the eleventh year of the reign of 
 Wing-ping (Ming-ti), of the Han dynasty, i. e., 69 or 
 VO A.D. We may, therefore, safely suppose that the 
 original work was in circulation in India for some time 
 previous to this date. 
 
 It must be borne in mind, however, that several 
 translations of the "Legend of Buddha" are quoted 
 under the name Fo-pen-hing.^ The first, which we 
 have already alluded to, the original of which was lost 
 so early as the beginning of the Tang dynasty, was in 
 five chapters (kiouen).. There is allusion to another 
 translation [Kai-yuen-shi-kiau-mu-lu, vol. i, cap. i, 
 fol. V°)> bearing the same name but in one chapter, now 
 lost. Again, it is stated (vol. ii, chap, xui, fol. V°) and 
 vol. iii, chap, xx^ fol. \s op. cit?j that a work called Fo- 
 
 1 The Chinese title of this book ia given by Wassalief {BoudA- 
 hisme, § 114), as " da cine", in the German edition {Der Budd- 
 hismus, §114) as "ta-king", in either case I suppose there is a 
 mistake of transcription, as the title ia plainly "ta-sse", the 
 "great thing or compilation". That this is really the equivalent 
 of "Mahavastu" is evident, not only because "vastu" is the 
 literal rendering of "sse", thing— hnt also from the remarks of 
 Bournouf {Inirod. to Ind. Bud., p. 452). The latter writer speaks 
 of the Mahavastu, as "volumineux recueU de legendea relatives 
 k la vie religieuse de Cakya," a description which agrees com- 
 pletely with the character of the work here translated. 
 
 " Amongst others, the work here translated is constantly referred 
 to in the "Fa-yuen-chu-lin" (e. gr., Tuen, 8th fol. y-) and in the 
 " Commentary of Wong-Puh", as the Fo-pen-hing, 
 
INTEODUCTION. vii 
 
 sho-Mng-tmn-Jcing-fu,," in five chapters, composed ori- 
 ginally by Asvagosha, and translated into Chinese by 
 Dharmalatsin, an Indian priest of the Northern Liang 
 dynasty (502-555 a.d.), is also called by many writers 
 Fo-pen-hing. Again (vol. ii, chap, xiii, fol. V, op. cit), 
 it is said that a work called Fo-pen-Mng-king, in seven 
 chapters, was translated by a Shaman of Liang-Chau 
 (called Ratnamegha, chap, xx, fol. V, op. cit.), of the 
 Sung dynasty (420-477 a.d.) The writer then adds- 
 that this last-named translation is sometimes called Fo- 
 pen-hing-tsaTh-hing. The Chinese word tsan is generally 
 used to denote the class of Buddhist works known in 
 Sanscrit as Udanas, i. e., works composed in laudatory 
 verses.^ 
 
 T^hese statements are in agreement with the opinion 
 of the learned translator of the " Lalita Vistara", from 
 the Thibetan. In his opinion, that work was finally 
 adjusted in its present form at the last council held 
 under Kanishka,^ four hundred years after the death of 
 Buddha. "This would give it an antiquity of two 
 thousand years," he adds,^ although the original treatise 
 must be attributed to an earlier date. 
 
 The inscriptions found on Buddhist ruins, recently 
 
 ^ This copy of the Fo-pen-hing, is probably another translation of 
 the one originally composed by Asvagosha in verse. The date of 
 Asvagosha is uncertain ; we know that he was contemporary with 
 Nagaquna, who is generally placed 400 years after Buddha ; we 
 shall not be wrong, therefore, if we suppose him to have lived 
 somewhere during the first century B.C. 
 
 2 The date of Kanishka is the great desideratum in the History 
 of Northern Buddhism. 
 
 3 "Histoiredu Bouddha Sakya-Mouni," by Mme. Mary Sum- 
 mers, Index, suh voc, "Lalita Vistara." 
 
viii INTRODUCTION. 
 
 discovered in India, confirm this hypothesis. Many 
 of the stories related in the following pages are found 
 sculptured at Sanchi, and 'some, as I believe, at Bhar- 
 hut. If the date of these topes is to be placed between 
 Asoka (about 300 B.C.) and the first century of the 
 Christian era, it wiU be seen that the Eecords of the 
 Books and of the stone Sculptures are in agreement. 
 
 The author of " Three Lectures on Buddhism" states, 
 however, " that nearly all the legends which claim to 
 refer to events many centuries before Christ, cannot be 
 proved to have been in circulation earlier than the 5th 
 or 6th century A.D."^ The legends to which this writer 
 refers are these, "the pre-existence of Buddha in 
 heaven — his birth of a virgin — salutation by angels — 
 recognition by Asita (Simeon) — presentation in the 
 Temple — baptism by fire and water — disputation with 
 the doctors — temptation in the wilderness — ^Hfe passed 
 in preaching and working miracles — transfiguration 
 on the mount — descent into hell — ascension into 
 heaven," etc. Some of these events I do not find 
 named in any Chinese work within my reach. But 
 others are undoubtedly commonly referred to. The 
 previous existence of Bodhisatwa in heaven — ^his mi- 
 raculous incarnation — the songs of the Suddhvasa 
 Devas (angels) at his birth — the events of his early 
 childhood — his temptation in the desert — and his life 
 of continual labour and travel — these points of agree- 
 ment with the Gospel narrative naturally arouse curi- 
 osity and require examination.^ 
 
 1 Three Lectures on Buddhism, by the Kev. E. 'Eitel . Lee. i, p. 5. 
 * They have ever done so. The Franciscan monk Piano Car- 
 
INTRODUCTION. ix 
 
 If we could prove that tliey were unknown in the 
 East for some centuries after Christ, the explanation 
 would be easy. But all the evidence we have goes to 
 prove the contrary. Nor can we dismiss this considera- 
 tion in the way a late writer has done (Bastian, " Wdt- 
 auffasmng der Bvddhisten", p. 18), by saying that all 
 these legends or stories {erzdlungen), wherever found, 
 are equally worthless, that they are, in fact, " exploded 
 myths". 
 
 How then may we explain the matter ? It would be 
 better at once to say that in our present state of know- 
 ledge there is no complete explanation to offer. We 
 must wait until dates are finally and certainly fixed.^ 
 
 We cannot doubt, however, that there was a large 
 mixture of Eastern tradition, and perhaps Eastern teach- 
 ing, running through Jewish literature at the time of 
 Christ's birth, and it is not unlikely that a certain 
 amount of Hebrew folk-lore had found its way to the 
 East. It win. be enough for the present to denote this 
 
 pini reports tHat "the Cathayans have an Old and New Testa- 
 ment of their own, and Lives of the Fathers, and religious 
 recluses, and buildings used for churches," etc. {YvXe's Cathay). 
 Compare also what Andrew Corsalis says in his letter to Duke 
 Lorenzo de' Medici (do. cxU, n.) In a Chinese work on the "Art 
 of War" (under the heading ^a-lon-W— gun), it is particularly 
 mentioned that the Portuguese on their first visit to Canton from 
 Malacca, spent the greater portion of their time in reading Budd- 
 hist books. [For -other allusions, vide Yule, o^). cit., passim, 
 and other writers down to Hue and Grabet.] 
 
 ' It would be a natural inference that many of the events in 
 the legend of Buddha were borrowed from the Apocryphal Gos- 
 pels (compare e. gr., the " Gospel of the infancy", cap. xx; "Our 
 Lord learning his alphabet", with the account given in chap, xi, 
 of this volume), if we were quite certain that these Apocryphal 
 Gospels had not borrowed from it. 
 
X INTRODUCTION. 
 
 mtercommumcation of thought, without entering further 
 into minute comparisons.^ 
 
 It would be out of place in a work like this to enter 
 into questions which seem to present such little dif&- 
 culty to the numerous writers on Buddhism, who, in 
 their lectures and articles, tell us that it teaches atheism, 
 annihilation, and the non-existence of soul. These 
 statements are more easily made than proved. It would 
 be better, at least, if they were not so frequently re- 
 peated in the face of contrary statements made by those 
 well able to judge respecting the matter.^ 
 
 I have called this work a "Eomantic Legend", be- 
 cause, as is well known, the first romances were merely 
 metrical histories. There can be no doubt that the pre- 
 sent work contains as a woof (so to speak), some of the 
 earliest verses (Gathas) in which the History of Buddha 
 was sung, long before the work itself was penned. These 
 
 - Keaders will observe several coincidences in tlie following 
 pages beyond those already referred to. The most singular of 
 these is the aim of Buddha to establish a "Eeligious Kingdom" 
 (Dharmaohakra), i. e., " a Kingdom of Heaven." We are told 
 again (Lightfoot, Exerait. Talmud, sub cap. ix, v. 2, St. John's 
 Gospel) that the Jews believed in the pre-existence of souls, and 
 a modified form of the metempsychosis. The singular agreement 
 between the Buddhist "Metta," and the "Charity" of the New 
 Testament has called forth a remark from Mr. Alwis that the 
 coincidence is "very remarkable" (Pali Translations, parti, p. 16). 
 The account given by St. Peter (Ep. ii, cap. 3) of the earth once 
 destroyed by water, and about to be destroyed by fire, is in agree- 
 ment with the Buddhist story (vide Catena, sub tioc, Kalpa); 
 many other parallellisms might be pointed out. 
 
 2 Compare for instance the remarks of the priest Migettuwatte, 
 in the Buddhist controversy held at Pantura, August 26th, 1873, 
 respecting the existence of "individual soul." Many of the 
 writers on " Buddhism" place such implicit faith in the state- 
 ments of M. Bart. St. Hilaire as to adopt his clever epigrams as 
 facts, without enquiry. 
 
INTEODTTCTION. xi 
 
 verses, even in the Chinese, are frequently so confused 
 (like the Greek chorus) as to defy exact analysis. They 
 ■were evidently composed in another dialect. Just as 
 "the Eomance language "was first employed to signify 
 the Eoman language, as spoken in European provinces," 
 so these Gathas were evidently composed in different 
 Prakrit forms (during a period of disintegration) be- 
 fore the more modern type of Sanscrit was fixed by 
 the Eules of Panini, and the popular epics of the Ma- 
 h^bharata and the Eamayana. 
 
 The interest of the book will be found to result, not 
 from any critical studies (which I would fain have at- 
 tempted) , found herein, but from the stories which 
 throw light on contemporaneous architectural works in 
 India.i One or two of these stories occur in the Pan- 
 chatantra. With respect to others, they are at least 
 amusing, and lend an interest to the subject (from their 
 very naiveU), if not of any scientific value. . 
 
 I am responsible for most of the restoratigns of pro- 
 per names from the Chinese. I cannot doubt that 
 many of these are defective and some iucorrect. But 
 no one who has attempted such a task as the conver- 
 sion of obscure phonetic symbols, like the Chinese 
 
 ' An interesting identification is derived from p. 302 in the 
 present work, from which we see that fig. 2, pi. xxxi. Tree and Ser- 
 pent Worship, relates to Buddha, when a fierce storm inundated 
 the region of Uravilva. It is plain, from the trees being half im- 
 mersed, that the occasion is a sudden inundation; the square or 
 oblong dry spot in front, is where Buddha had been sitting; the 
 boat in front is that in which he suddenly appears ; and the fig- 
 tree and throne on the right, fix the locality as in the neigh- 
 bourhood of Uravilva. It is satisfactory to be able to explain this 
 scene, which has hitherto baffled the curiosity of those interested 
 in the subject. 
 
xii INTEODUCTION. 
 
 sounds found in this book, into intelligible language, 
 will be severe in criticising these naistakes. 
 
 I hope, however, that the errors are not of so grave a 
 character as to mislead the student. I have carefully 
 compared all the available authorities with my own 
 restorations, and where I could find guidance or informa- 
 tion, I have willingly and thankfully adopted it. 
 
 It only remains for me to express my great acknow- 
 ledgments to Dr. Eost, the Librarian of the India Office, 
 for his invariable kindness in encouraging these studies, 
 but particularly for securing for me temporary employ- 
 ment in his department, through which I was able to 
 find and use the Chinese work here translated. 
 
THE 
 
 EOMANTIC HISTORY OF BUDDHA/ 
 
 The Legend opens with an account of Maudgalyayana's^ 
 visit to the city of Eajagriha, to beg his daily alms. 
 Being early, he transports himself by his spiritual 
 power from earth to heaven.^ In heaven he hears 
 strange tidings respecting the difficulty of meetiug with 
 a Buddha. On his part, he instructs the occupants of 
 the heaven he visited in the mysteries of the law, and 
 again descends to earth. 
 
 CHAPTER I. 
 
 The first part of the first section, termed " Fah-sin-kung-yang- 
 pin," i. e. , " exciting a disposition to nourish and cherish (religious 
 principles)." 
 
 Djngnakftta,* a Shaman (of the) Brahman (caste and) a native of 
 
 ^ The original title is " Fu-pen-hing-tsi-king," which WassUjew 
 (p. 114, " Buddhismus ") translates "Biography of Sakyamuni and 
 his Companions." 
 
 * In the original the name of this disciple of Buddha is always 
 rendered Muh-kin-Un, which should be restored to Mugalan, show- 
 ing (as it would seem) that the Chinese version was made from 
 Prakrit. 
 
 ^ In the original, "the pure abodes," i. e., the Heaven known as 
 that of the Suddhavasa kayikas, who occupy the third tier of the 
 Bupaloka. 
 
 * I have restored the original " Tche-na-kiu-to," to Djnanakuta 
 
I THE EOMANTIC 
 
 the country of Gaiidhara,^ of North India, reverently adores (the 
 name of) Vair6ohana' Buddha, the infinitely wise.' 
 
 Thus have I heardj on a certain occasion, Bhagavat (the Blessed 
 one, i. e., Buddha) was residing in the city of Kajagriha, within the 
 Kalanda venuvana,* with a congregation of the great Bhikshus, 
 five hundred in all. At this time Tath^gata was established in 
 the condition of a Buddha, free for ever from the possibility of 
 sorrow and pain, and was therefore named Djina^ — possessed of all 
 wisdom— versed in the practice of it — perfectly acquainted with 
 it; firmly grounded in the ways of Heaven (heavenly conduct) 
 and in the ways of purity and holiness — possessed of independent 
 being, 6 — like all the lords of the world (Buddhas) — ready to accom- 
 modate himself to all possible circumstances. Thus gifted, he 
 was dwelling amongst the four orders of his disciples, Bhikshus, 
 Bhikshunls, TJpasakas, and TJpasikis, by whom he was reli- 
 giously venerated and honoured exceedingly : and besides these 
 
 (mass or heap of wisdom) from Julien's " Methode," No. 119, where 
 there is a similar restoration of Djnanabhadra. The tiha in the 
 Chinese original explains the name by the rendering " virtuous 
 mind or thought " (tih-chi). 
 
 ' For an account of Gandh&ra, as a most flourishing seat of 
 Buddhism, vide Jul. iii, 307. It corresponds with Cabul and 
 neighbouring district. 
 
 ^ Vair6chana, rendered into Chinese as pien-chao, i. e., universal 
 briUiaucy. This agrees very well with its derivation from ruch, to 
 shine, with the preposition m, denoting dispersion (and so agree- 
 ing with Ch. pien). In vindication of a translation I have already 
 given of this title (" Catena of Buddh. Sop.," p. 373), as equivalent 
 to " the Omnipresent," I will add here, that the Chinese expla- 
 nation in the " Fa-kai-lih-tu " (Kieuen-hia-che-hia,p. 12), is "pre- 
 sent in every place " {pien-yih-isai-chu). 
 
 ' Literally " ocean of wisdom," — compare " Dalai Lama." 
 
 ■* A garden of bamboos, near Eajagriha. 
 
 ' The Vanquisher. 
 
 8 In the Chinese " tseu-tsai," which is the general rendering of 
 the Sanscrit Isvara , but Jul. "Methode," p. 79, explains the term 
 by the Sanscrit Frabhu, i. e., master or lord. On the other hand, 
 the term is of very frequent occurrence in later Buddhist books, as 
 equal to Swayambhu, or the Pali Sayan bhu (not communicated by 
 others). Mr. Hodgson seems to favour the idea that the Nepalese 
 expression Nirlipt, is only another rendering of the same phrase. 
 (" Collected Essays," p. 105.) 
 
HISTORY OF BUDDHA. 6 
 
 there were various kings, ministers; and nobles ; witli Brah- 
 mans. Shamans, and heretical teachers — all desirous to pro- 
 vide him with food and drink, clothing and bedding and necessary 
 medicines, the four requirements (allowed to every Bfidhisatwa). 
 
 At this time, the honourable Mogalan at early dawn, having 
 arranged his robes, and holding his begging dish in his hands, 
 entered the city of E4jagriha, desiring to go his round to ask 
 for food (go a-begging). Then Mogalan standing alone, thought 
 thus : " I am somewhat early this morning for begging, let me 
 then first visit the Suddhav^sa Devas." Having thought thus 
 with himself, just as a champion (Malla or Litchavi) stretches 
 out or draws in his arm or his neck, so from Kajagriha did he 
 transport his body invisibly to the heaven of the Suddhavisa 
 Devas, and there stand awhile in a fixed position. 
 
 At this time an innumerable number of the Devas of this Hea- 
 ven having observed Mogalan thus present in their midst, were 
 fiUed with joy, and each one addressing his neighbour, said, " we 
 ought all of us now to go to worship the venerable Mogalan." 
 Having spoken thus together, they repaired to the place where 
 Mogalan was, and paid reverence to his feet, and then stood 
 apart.i They then addressed him thus : " Venerable Mogalan ! 
 seldom does this occur ! seldom indeed ! 
 
 "Oh! venerable Mogalan, how hard is it to see or to encounter 
 in the world one who is known as Buddha, the world honoured,^ 
 Tathagata, Arahatd samma sambhuddassa ! ' one who through 
 countless Kalpas has been diligently practising all the necessary 
 conduct for attaining this condition, even as the Gatha* says : 
 
 " ' Through myriads of Kalpas 
 
 Diligently seeking the way of Bodhi, 
 
 ' TDi-mien, corresponding to " ekamantam " — on one side, i. e., 
 either in front, or the right or left hand. 
 
 2 This title of Buddha, so far as I know, is not found in the 
 southern school. It is restored by Julien to Ldhadjy^ Mha. It 
 corresponds in a remarkable manner with the Greek phrase 
 " Anaxandron " ( " Juveutus Muudi," chap. vi). 
 
 2 For an explanation of these words, vide Spence Hardy, M.B., 
 p. 359. 
 
 "■ These G4thas occur throughout the work we are translating, 
 and probably represent the old memorial verses, by which a know- 
 
4 THE EOMAKTIC 
 
 After the lapse of such a period 
 
 The Heavenly treasure appears with men ! 
 
 The one difficult person to see in the world. 
 
 Is simply this Buddha — world honoured name ! ' " 
 
 At this time the venerable Mdha Mogalan hearing this G-itha 
 from the mouth of the SuddhavAsa Devas, his entire frame trem- 
 bled with awe, and the hairs on his body stood on end ; then 
 he reflected thus : " Seldom ! seldom indeed beyond expression ! 
 and difficult, is it to see or encounter one who is called Buddha, 
 etc. ; difficult to meet with such an one who appears but once 
 through countless ages ! " 
 
 At this time the venerable Miha Mogalan, for the sake of those 
 Devas, and in their abode, delivered innumerable profound and mys- 
 terious expositions of the Law — made clear countless religious truths 
 — set forth to their very bottom endless difficulties of the deepest 
 meaning, so that all these Devas were filled with joy, and derived 
 the greatest benefit from the instruction thus delivered. Having 
 thus explained the law in its various relations, the venerable 
 Mogalan forthwith descended again to Jambudwipa, just as a 
 champion lets his arm drop down after exercise. So he returned 
 to Esljagriha, and forthwith proceeded in an orderly manner to 
 beg his food from door to door, and then returned to his own place 
 of rest. Having finished his necessary meal, he bound up his beg- 
 ging dish in his garment, and having washed his feet, straight- 
 way proceeded to the place where Buddha was, and having arrived 
 there, after religiously venerating the foot of Buddha, he took a 
 seat on one side. After being thus seated, he turned towards 
 Buddha and spoke as follows, with respect to the places he had 
 visited: "World-honoured! this morning I have been to Edja- 
 griha to perform my duty of begging alms ; and having by the 
 way gone to the Suddhavdsa Heavens, the Devas there spoke to 
 me thus : ' It is difficult to see, difficult to meet with Tathdgata,' 
 honoured by the world, amongst men.'" Having said so much he 
 
 ledge and history of Buddhism was perpetuated before the dis- 
 covery of the art of writing. Vide Max Miiller's " Chips," vol. i, 
 p. 300. [The explanation given by Babu Eajendralal is fully borne 
 out by the character of the GSthas in the present work.] 
 1 The expression Tathagata is so well known, that it needs no 
 
HISTORY OF BUDDHA. 5 
 
 continued his address tlius : " World-honoured ! this communica- 
 tion, so wonderful to hear, having been finished, I felt truly in a 
 strait how to understand what was said, viz., that only once in 
 the midst of countless Kalpas does a Buddha appear ! " 
 
 At this time Buddha addressed Mogalan and said : " Mogalan ! 
 the Devas of the SuddhavSsa Heavens have little knowledge and 
 imperfect perception — they may by their limited wisdom know 
 something of the affairs of a myriad kalpas^ or so ; but Mogalan ! 
 I can remember the virtuous principles which were adopted by 
 countless, infinite Buddhas as the groundwork of their future 
 supremacy. Mogalan ! I remember when in former days I was a 
 Chakravarti Eaja,^ that I met with thirty tens of myriads of 
 Buddhas, all of them named by the same name, which was Sakya 
 Tathdgata, all of whom were attended by disciples (hearers), many 
 and honourable, who provided for their masters the four neces- 
 sary requirements, that is to say, clothes, meat and drink, bed 
 furniture, and medicinal preparations. But from none of them 
 did I receive an intimation that I should become a Buddha, etc. 
 Mogalan ! I remember in bygone ages when I was a Chakra- 
 varti Kaja, that I met with eighty myriads of Buddhas, aU called 
 Dipankara, whose disciples, etc. 
 
 " Mogalan ! I remember in bygone ages, when I was a Chakra- 
 varti Baja meeting with thirty myriads of Buddhas, all called 
 Pushya,^ etc. 
 
 "Mogalan ! I remember in bygone ages meeting with nine my- 
 riads of Buddhas, aU called K^syapa, etc. [and so with sixty thou- 
 sand called Dipaprabhasa,'' ete.s] At length I remember that Mai- 
 treya, for the first time, conceived the purpose of arriving at the 
 condition of a Buddha; he was then a Chakravarti Eaja, called 
 Vair6ohana. 
 
 explanation — it seems to correspond very closely to the phrase 
 rendered from the Greek, " he who should come." 
 
 '■ A Kalpa, a saeculum or Simc of somewhat indefinite length. 
 
 ^ A Chakravarti Eaja, i.e., a universal monarch. One who 
 governs a Sakwala, or entire world {vide "Journal Asiatique," 
 tome ii. No. 4). 
 
 3 Vide Jul. "Methode," 30. * Teng-ming. 
 
 5 I have not considered it worth while to enumerate these purely 
 fictitious personages. 
 
b THE KOMANTIC 
 
 " Mogalan ! this Vairochana preceded me by more than forty 
 kalpas, after which I also began to aspire to the condition of a 
 Buddha." 
 
 Buddha now proceeds to mention in detail the different 
 names of his predecessors. This corresponds to the list 
 found in the " Buddhawanso," as the succeeding sec- 
 tion does to the "Eajawanso" (vide J. B. A. S. B., 1838. 
 926 ss.) 
 
 § 2. At this time the world-honoured one was residing at Sravastl, 
 in the Jetavana Tihara, possessed of the saraesupereminent quali- 
 ties as we have before briefly mentioned. Then Buddha, having 
 finished his meal, during seven days lost himself in eontemplation,^ 
 and recalled to his memory the history of all the Buddhas of by- 
 gone ages. 
 
 At this time, Ananda,^ after the seven days had elapsed, went to 
 the place where Buddha was, and after adoring his feet, stood on 
 one side, and addressed Buddha thus, " World-honoured ! seldom 
 indeed (do we meet with) Tathagata ! his body so pure, and his 
 presence so full of dignity and beauty as now I behold, and still 
 more beautiful and ever more so ! World-honoured one ! with 
 such boundless faculties for perfect abstraction as you possess, tell 
 me, what are the memories that engage you in Samadhi, and what 
 the rules and marks of it ?" 
 
 At this time the world-honoured addressed Ananda, and said : 
 " It is even as you say, Ananda ! Tathagata, if he enters Sa- 
 madhi, remembers through bygone ages all the Buddhas who 
 have appeared, and obtained perfect wisdom and spiritual capaci- 
 ties, and in this condition he can remain either a kalpa or any 
 portion of one, reflecting on the character of hundreds of thousands 
 
 1 Samadhi, a condition of ecstacy, in which the mind or soul is 
 freed from all restraint, and enjoys perfect communion with the 
 " other world." 
 
 2 Ananda. the chief of Buddha's disciples, now becomes the in- 
 terlocutor. 
 
HISTORY OF BUDDHA. 7 
 
 of myriads of Buddhaa ; for the wisdom of Tathagata is boundless ! 
 And because Tathagata is possessed of all this wisdom, he has 
 therefore arrived at that shore, i Auanda ! Tathagata havino- 
 finished his meal, passes away for any period of time and medi- 
 tates upon the affairs that have occurred in other ages, without let 
 or hindrance. What then ! Tathagata practices with ease the 
 Samadhi, called 'of all the Buddhas,' and passes over to that 
 shore ; and this of all the Samadhis is the most excellent." 
 
 Buddha addressed Ananda, " Auanda ! I remember in previous 
 ages, endless kalpas ago, there was a Buddha in the world called 
 Indraketu Tathagata, etc., who saved countless creatures, and 
 was strong to exercise love for their sakes, and by the power of 
 his compassion for all flesh, gave them rest and peace. He was 
 of great personal dignity, and was surrounded by a holy retinue 
 of disciples. Ananda! he had five thousand myriad of followers, 
 aU fully arrived at the condition of arhats ; the years of his life 
 were five thousand years. This Indraketu Tathagata predicted 
 that a certain Bodhisatwa should afterwards appear as a Buddha, 
 and be called TTttaraketu Tathagata; he in his turn predicted 
 the arrival of a Buddha called Grunaketu j he predicted Prttiketu ; 
 he predicted Dasaketu."- 
 
 [This first kiouen of the Fu-pen-hing-tsi-king, contains 5235 
 words, and the cost of carving these words was 2.617 taels (1 tael 
 = 6s. 8d.) Ch. Ed.]' 
 
 CHAPTER II. 
 
 The second part of the first section "exciting a heart 
 ready to nourish and cherish the cause of religion." 
 
 " Ananda ! Samantabhadra predicted the advent of a Buddha 
 named Chandra Tathdgata ; he predicted Pundara ; he predicted 
 Vimala ; and so on for twenty-six generations. 
 
 ' " That shore," an expression for Nirvana — a condition of per- 
 fect release. 
 
 " And so on through sixty -four generations of Buddhas, down to 
 Samantabhadra. 
 
8 THE EOMANTIC 
 
 " Ananda, all these Tathd.gatas down to the last, each in his turn, 
 received the promise of future perfection, and each of them, I, in 
 my own person, attended and cherished." 
 
 At this time the world-honoured one proceeded to recite the fol- 
 lowing gathas : 
 
 " All these various Tathagatas, 
 
 Sakya the great Teacher 
 
 Using the pure and holy eyes of Buddha' 
 
 Beholds, without any exception. 
 
 Thus the wisdom of Tathagata 
 
 Is inconceivable ; the way of Buddha 
 
 Neither Devas, nor men. 
 
 Are able to understand. 
 
 If there be a wise man 
 
 Who desires to seek after true wisdom. 
 
 Let him read over the names of these Buddhas, 
 
 And not long hence he will attain it." 
 
 At this time, Ananda addressed Buddha, and said, "World- 
 honoured ! that which I have now heard proceed from the golden 
 lips of Buddha, I will hold fast in my memory and not let slip, 
 viz., that which relates to the incomparable and infinite wisdom of 
 all the Buddhas, which has no bounds or limits. World-honoured ! 
 TathSgata truly knows the character of this wisdom ; is it not so ? " 
 
 At this time, the world-honoured addressed Ananda, and said, 
 " the wisdom of Tath^ata is perfectly and thoroughly possessed 
 (by me). BIy knowledge is that which has no limits or impedi- 
 ment; TathS.gata, as he desires to make the boundaries (of his 
 wisdom) large or narrow, or as he wishes to reflect on the wisdom 
 of all the Buddhas in large or small proportions, is perfectly able 
 to do so according to his wish." 
 
 At this time, Ananda addressed Buddha, "World-honoured! 
 like as the Honourable Aniruddha,^ with his pure and heavenly 
 
 ' Buddha acknowledges no teacher, or inspiration of a God • he 
 is " samanta chakkhu," i. e., his eye surveys all the boundaries 
 of knowledge, and he clearly perceives at a glance all truth. 
 (Gogerley). 
 
 ^ Aniruddha, one of the Sakya princes and a disciple of Buddha. 
 Super-eminent for his power of " Divine Sight." 
 
HISTORY OF BUDDHA. 9 
 
 eyes, exceeding the power of men's sight, is able to see a chilio- 
 cosm of worlds — (so is the sight of Buddha) — but Tath^gata says, 
 my power of perception is boundless, — ^pray explain to me the 
 meaning of this." 
 
 Buddha, on this, remained silent : and so he continued after the 
 question had been thrice uttered, but then he opened his mouth 
 and answered thus ! " Never, Ananda, never should you attempt 
 to compare the wisdom of Tath^gata with that of one of his fol- 
 lowers. For let me teU you, at this moment, I, with my pure and 
 heavenly eyes, exceeding the power of human sight, can behold all 
 the Bodhisatwas of all the Buddhakshetras,^ numerous as the 
 sands of the Ganges, belonging to the Eastern regions of space, 
 and trace the virtuous principles which actuated them first of all to 
 aim at the attainment of Supreme AVisdom. I can see all those 
 Bodhisatwas who have received the prediction of their future per- 
 fection, and those who are now advancing in the way to this end. I 
 can see countless others who, having pursued a consistent course 
 of pure conduct in the presence of all the Buddhas, are now incar- 
 nated from the Tusita- Heavens in their mothers' wombs. I can 
 see others who are born (tan-yuh) from their mothers' sides ; others 
 I can see growing up as youths ; others, living within their palace 
 walls, indulging themselves in sensual pleasures ; others finally re- 
 jecting the thought of becoming Chatravarti Eajas, and quitting 
 their homes as hermits, to practice the attainment of wisdom; others 
 I can see conquering the four sorts of Satanic attacks they are sub- 
 jected to; others, under the Bodhitree, aiming at Anuttara Samyak 
 Sambddhi; others emancipated and filled with joy ! others, I can 
 see, seated in a becoming manner, considering the distinction of two 
 ways (of proceeding)'; others, I can see, turning the wheel of the 
 law*'; others, I can see, for the sake of all creatures, giving up their 
 life, and preparing to enter the perfect condition of Nirvana. Again, 
 I can see others who, after they have entered Nirvana, have left the 
 true law to abide, and the law of Images,* for longer or shorter 
 
 ' I. e., the innumerable worlds of space. 
 
 ^ The joyous heavens in which all the Bfidhisatwas (beings 
 about to become Buddhas) are born, prior to their last incarna- 
 tion. 
 
 ' I. e., whether to preach the law or refrain from doing so. 
 
 * This expression will be considered under a future section. 
 
 * For a full explanation of these periods, vide " Lotus," p. 365. 
 
10 THE ROMANTIC 
 
 periods. Thus, Ananda, can I see the countless Bodhisatwas of 
 the Eastern region of space, and the various stages and histories 
 of the 3uddhas. And as with the Eastern, so with the Southern; 
 Western, and other quarters of space. 
 
 [The second kiouen contains 6481 words, and cost 3.24 taels.] 
 
 CHAPTER III. 
 
 Exciting to religious sentiment. 
 
 At this time, Ananda arose from his seat, and, baring his right 
 shoulder, &c., addressed Buddha thus : — "World-honoured ! Tathll- 
 gata in ages past, by religions service to the various Buddhas, 
 sought to attain perfection; by whose aid and instrumentality was 
 it, that Buddha, sowing the seeds of virtue for the sake of future 
 ages, thus aimed at Bodhi ? " 
 
 Buddha replied, "Ananda ! listen and examine my words ! For 
 your sake, I will recount the names of those Buddhas, and the 
 places where those seeds of virtue were sown. Ananda ! I remem- 
 ber in ages gone by, there was a Buddha born in the world, called 
 Dipankara Tathagata, &c., and by his side I laid the foundation of a 
 virtuous life for the future perfection of Buddha. 
 
 Again, there was a Buddha who appeared in the world, called 
 Anuttara; after him, Padmottara; after him, Atyushagami [and 
 so on for five generations] ; after him, Vipasyi ; after him, Sikhi 
 and Vishaman; after these, Kakutsanda and Kanakamuni, and 
 Kasyapa. Moreover, I have practiced every virtuous principle by 
 the side of Maitreya Bfidhisatwa, for the benefit of future ages. 
 And so the Gatha says, 
 
 ' This eminently virtuous Buddha, 
 Sikya muni Tathigata, 
 Eemoving lust, arriving at Rest ; 
 Has sedulously prepared himself for coming.' " 
 
 At this time, Ananda asked Buddha this question — "In all these 
 cases what means did Tathagata employ for the purposes aforesaid ?" 
 On this, Buddha addressed Ananda, and said, "Ananda ! I remem- 
 ber when Dipankara Buddha was born into the world.that countless 
 
HISTORY OF BUDDHA. 11 
 
 multitudes of people were spreading their priceless garments in the 
 way for him to walk upon ; they covered the earth with them com- 
 pletely. Seeing this, and having on me only a deer-skin doublet, I 
 took this off to spread on the ground. Then all the people, in anger, 
 took my poor garment from the place where it lay, and dragged it 
 away, and flung it on one side ; whilst I, in grief, thought, ' Alas 
 for me ! Will not the world-honoured Dipankara pity my case and 
 think of me in my distress ?' No sooner had I thought thus, than 
 Buddha, knowing my heart, took pity on me. Accordingly, by his 
 Divine power, he caused a portion of the road to appear as if it 
 were covered with mud,^ on which those men, in astonishment 
 looked at one another, but not one of them entered the muddy 
 place to help Dipankara across. Then I, after some thought, 
 spread out my skin garment on the muddy spot, and undoing my 
 hair, covered the garment with my hair, so that Buddha might 
 cross over in perfect comfort, as on a bridge. And then I prayed 
 that I might in future ages become a Buddha, even as Dipankara, 
 possessed of the same miraculous power, and worshipped alike by 
 gods and men ; and then I vowed that if Dipankara did not give 
 me a prediction of becoming Buddha, I would not rise from out the 
 mud. Then the earth quaked six times, and Dipankara predicted 
 that I should be born as Sakya Muni". 
 
 " Ananda ! observe well my words, they are not equivocal words ! 
 for as Dipankara Buddha gave me this distinct assurance and in- 
 structed me, so, relying on the merit of my long preparation for 
 this dignity I have now arrived at the condition of Anutara 
 Samyak Samb6dhi." 
 
 At this time the world-honoured one uttered this Gatha, and 
 said, 
 
 " Though the heavens were to faU to earth. 
 
 And the great world be swallowed up and pass away : 
 
 Tho' Mount Sumeru were to crack to pieces. 
 
 And the great ocean be dried up, 
 
 Tet, Ananda ! be assured 
 
 The words of the Buddha are true." 
 The world-honoured having pronounced this G3,tha, he again 
 
 ^ This fable is aUuded to in JuHen, ii, 97, and also by Bigandet, 
 "Legend of the Burmese Buddha," p. 400. 
 2 Vide this fable fully translated, J. K. A. S., Feb. 1873. 
 
12 THE ROMANTIC 
 
 addressed Ananda and said "Ananda! I remember in years gone 
 by there was a Tathagata born, whose name was Sarv4bhibu 
 (Tsing-yeh-tsai) ; on one occasion I scattered some golden flowers 
 before this Buddha, and uttered this vow; 'may I in years to 
 come obtain a body endowed with all the distinguishing marks 
 and properties of this world-honoured Tathdgata.' Then that 
 Buddha knowing the thoughts of my heart immediately smiled 
 gently,' on which his disciples respectfully inquired the reason 
 of his doing so, whereupon that Buddha addressed them thus : 
 ' Bhikshus ! do you see this man scattering upon me (or before 
 me) these golden flowers? To which they replied in the affir- 
 mative, on which he continued, this man, after a Kalpa has gone by, 
 shall become a Buddha, and his name shall be Sakya-muni Tat- 
 hagata. On that occasion, Ananda, although I received this posi- 
 tive assurance, I ceased not in my earnest endeavours to obtain 
 the requisite merit for arriving thus at perfection, and so I was 
 born in countless worlds in the Brahma heavens, and as a Chak- 
 ravarttin monarch, and on one occasion I was born as a king 
 called Sadarsana. The very streets, and gates, and towers of my 
 capital city were all ornamented with the purest gold, and so the 
 gardens, fountains, tanks, etc., were all ornamented, and this in 
 consequence of my merit in giving the golden flowers, and shortly 
 afterwards I attained the perfection of a Buddha, and turned the 
 pure and incomparable wheel of the law. 
 
 " Ananda, I remember in ages gone by, there was a Tathagata 
 called Padmottara, and in whose honour I scattered silver flowers 
 and made a similar vow, and from whom I received a similar pre- 
 diction, in consequence of which, among other births I was born as 
 a king called Mahdsadarsana, in a city called Kusina, all of silver 
 (as before). Ananda ! from the remotest period till now it has 
 always been the case, that at the time of the birth of B6dhisatwa, 
 he should without assistance walk seven paces to the East, the West, 
 the North, and South. Ananda ! at the time of the birth of Pad- 
 
 1 This notice of the smile of Buddha, illustrates the reference 
 to the same token in many mediaeval legends, such as, e. g., that of 
 Edward the Confessor when he saw the Seven Sleepers of Ephesus ; 
 also when he smiled during the celebration of the Holy Sacrament' 
 seeing the King of Denmark drowning as he fell from his boat, etc! 
 {Vide Carter's " Specimens of Ancient Sculpture," p. 17.) 
 
HISTORY OF BUDDHA. 13 
 
 mottara Buddha, when his feet touched the ground in each place 
 as he walked to the North, South, East, and West there sprang up a 
 Lotus for his feet to rest on, and hence his name, for it came to pass 
 that countless thousands and myriads of Deras, Nagas, Yakshas, 
 Gandharvas, Asuras, Mahoragas, men and not men, (Kinuaras), at 
 one time cried out with a loud voice in every place ' this great B6d- 
 huatwa's name shall be Padmottara,' and because of this he was 
 so named by men. 
 
 "Ananda! I remember in years gone by there was a Buddha 
 born called Atyushagami, etc., in whose honour I offered a hand- 
 ful of golden millet, and in consequence he predicted that after 
 a thousand Kalpas I should become a Buddha called SSkya Muni 
 (as before). Ananda ! Atyushagami TathS,gata, when he wished 
 to go to a town or village to beg his food, would proceed with 
 footsteps six cubits from the ground, and so with a loud voice 
 the supernatural beings, before named, cried out 'his name is 
 Atyushagami (going very high),' etc. Ananda ! I remember in 
 years gone by there was another Buddha, on whom I conferred a 
 house as a charitable offering, and invited the priests and Bhik- 
 shus to come to it. In consequence of this I received a prediction 
 that I should be born after five hundred Kalpas as Sakya Muni 
 (as before J ; in one of my subsequent births I was born as a 
 Chakravarti Baja called Sudarsana, on which occasion Sakra sent 
 Visvakarman to build me a house,' after which I obtained per- 
 fection (as before). 
 
 "Ananda ! I remember in years gone by there was a Buddha bom 
 called S4kya Muni, etc., his name the same as mine, and his father 
 and mother in name and life the same as mine. I offered to 
 this Tathagata a Kusumana flower (The Kdsyapiya school says 
 he offered ' a handful of gold,') on which I received a prediction 
 that after one hundred Kalpas, etc. And so finally by fully keep- 
 ing the B6dlii pakokika Dharma,^ I obtained perfection. Ananda! I 
 remember in years gone by there was a Buddha born called Tishya 
 Tathagata, etc., before whom I scattered a handful of powdered 
 
 ' Literally a hole or sty dug out of the earth, ornamented with 
 different precious things. 
 
 ^ That is, the thirty-seven conditions necessary for those to 
 possess who are to become Buddhas. {Tide "'Eite\ Handbool^" 
 
 sub DOC.) 
 
14 THE ROMANTIC 
 
 sandal wood, and so received the prediction that after ninety-five 
 Kalpas, etc. Ananda ! I remember in years gone by there was a 
 Buddha born called Pushya Tath4gata, etc., and whilst this 
 Buddha was residing in a Pansal,' I was so overjoyed by beholding 
 him that for seven days and seven nights with raised palms inter- 
 laced together, and standing on one foot, I repeated this G-atha 
 of praise, ' Above heaven, below heaven, there is no one like 
 Buddha. In every region of the universe there is none to be com- 
 pared with him. I have seen an end of all perfection in the world, 
 but no such being as Buddha have I seen !' Ananda ! after thus 
 applauding that Buddha, and having vowed as before, then that 
 Buddha predicted that after ninety-four Kalpas I should attain 
 perfection and be called Sdkya Muni. Ananda ! after this predic- 
 tion I relaxed no effort, but after various births as a Chakravarti 
 Baja, and as Brahma, etc., having attained incomparable skill in 
 dialectical discussions, and the interpretation of the Sacred Books 
 I obtained perfection. 
 
 "Ananda! I remember in ages gone by there was a Buddha 
 born, called Chun-li (true reason. ) [The K&syapiyas call him 
 Kin-yih-tsai-li (Satyadarsi) .] I offered aU sorts of flowers to 
 him, and obtained a positive prediction to the same effect (after 
 ninety -three Kalpas). 
 
 " Ananda ! I remember in years gone by there was a Buddha 
 born called Tipasyi, to whom I offered a handful of pulse, and 
 obtained a positive prediction (ninety -one Kalpas), after which I 
 was born as a Chakravarti called Agrajanman (teng-singj, pos- 
 sessed of the four quarters of the world, and afterwards obtained 
 the half seat of Sakra and occupied it, and then reached perfec- 
 tion." Ananda ! I remember in ages gone by that there was a 
 Buddha born called Sikhi, to him I offered a priceless robe, as 
 weU as to his followers, praying as before, from whom I received a 
 positive prediction that after thirty-one Kalpas I should attain 
 perfection, after which passing through every kind of birth I was 
 possessed of the most beautiful garments of Kasi wool, etc., and 
 then reached perfection. 
 
 "Ananda! I remember a Buddha called Viswabhft, to whom I 
 made offerings of the richest food, and obtained a positive assu- 
 
 ' That is a "leafy hut" or a cell covered with leaves. 
 
HISTORY OF BUDDHA. 15 
 
 ranee (thirty Kalpas). Ananda ! I remember a Buddha called 
 Eakusanda, and another called Kanatamuui, and another called 
 K^syapa. So I remember through endless ages gone by, by the 
 side of Maitreya B6dhisatwa making these religious offerings 
 to countless Buddhas, with a view to obtain for myself the per- 
 fection I now enjoy. 
 
 " And now to recount ; I remember one hundred asankheyas of 
 Kalpas ago, a Buddha called' Dipankara, etc., a hundred tens of 
 myriads of Kalpas ago, a Buddha called Sarvabhibhu f five hun- 
 dred Kalpas ago a Buddha called Atyushagami^ (doubtful) ; one 
 hundred Kalpas ago a Buddha called Sakyamunij* ninety-four 
 Kalpas ago a Buddha called Pushya;* ninety -three Kalpas ago a 
 Buddha called Satyadarsi ;" ninety-one Kalpas ago a Buddha 
 called Vipasyi;' thirty-one Kalpas ago a Buddha called Sikhi,* 
 and in the middle of the same Kalpa a Buddha called Devasruta,' 
 and in the present Bhadra Kalpa'" Kakutasanda," Kanakamuni,'" 
 Kasyapa, and myself.'^ Ananda ! Dipankara's life numbered 
 eighty-four thousand myriad lakhs of years. [This is according 
 to the Mahisasakas. The K3,syapiyas say that Dipankara lived 
 one Kalpa.] Sarvabhibhu lived eighty thousand lakhs of years. 
 [The Mahlsisakas say so, but the Kasyapiyas say one Kalpa.] 
 Padmottara Buddha lived eighty thousand years. Atyushagami 
 seventy thousand years; Sakyamuni eighty thousand years; Tishya 
 Buddha sixty thousand years ; Pushy a Buddha fifty thousand years; 
 Satyadarsi Buddha forty thousand years ; Vipasyi Buddha eighty 
 thousand years ; Devasruta Buddha sizty thousand years ; Kaku- 
 sauda forty thousand years ; Kanakamuni thirty thousand years ; 
 KSsyapa twenty thousand years ; myself eighty years. And so the 
 Gatha says : 
 
 " 'There are Buddhas who by their spiritual power 
 Eemain in the world to receive homage from men. 
 And also others their object attained. 
 Having finished their course, who enter Nervana.' 
 
 1 Brahman. ^ Kshatriya. ^ Brahman. 
 
 ^ Kshatriya. * Brahman. '' Ksha.triya. 
 
 ' Brahman. " Kshatriya. ' Kshatriya. 
 
 11 Brahman. " Kshatriya. '^ Brahman. 
 '5 Kshatiiya. 
 
IQ THE ROMANTIC 
 
 "Ananda! Dipankara had 250 myriad lakhs of disciples; after his 
 death, the true law endured 70,000 years; Sarrabhibhu had 14,000 
 disciples; the true law endured but for a short time; Padmottara 
 had 70,000 disciples ; the true law endured 100,000 years ; Atyu- 
 shagamihad 60,000 disciples; the true law lasted 71,000 years; 
 Sakyarauni had 1250 disciples; the true law 500 years; the law 
 of images 500 years; Tishya 60,000 lakhs of disciples; the true 
 law 20,000 years ; Pushya, countless lakhs of disciples. Satyadarsi 
 had 32,000 lakhs of nahutas of disciples; but the true law lasted 
 but for a short time after his death. Vipasyi held three great assem- 
 blies. The true law lasted 20,000 years. Devasruta had two great 
 assemblies; the law lasted 50,000 years. Kakusanda had 40,000 
 disciples ; the true law lasted 500 years. Kanakamnni had 300 
 myriad d'isciples, and the true law lasted 29 days. Kisyapa had 
 20,000 disciples, and endured 7 days. I, Ananda ! have 1250 dis- 
 ciples; my true law will last 500 years, and the law of images 500 
 years. And now I will briefly recite a Udana verse— 
 
 " ' I have spoken of the gifts, and the number of years. 
 The various names, and the years of their lives ; 
 The various assemblies of the disciples. 
 The endurance of the true law, and the law of images. 
 And how all these various Tathagatas 
 Entered Nirvana after dwelling in the world. 
 The great lion of the tribe of Sakya 
 Having said all this, has finished his task.' " 
 
 CHAPTER III. 
 
 Containing a list of kings (MaliarS,jawanso) belong- 
 ing to the present kalpa (Bhadra kalpa). 
 
 On one occasion Buddha was residing at ESjagriha, in the Kalanda 
 venu vana, with his great disciples, five hundred in all. At this 
 time the world-honoured one, in conformity with the laws of all the 
 Buddhas, etc., addressed the Bhikshus thus : " Listen and weigh 
 well my words all ye Bhikshus." 
 
HISTORY OF BUDDHA. 17 
 
 Then they replied, "gladly and with a believing heart do we 
 attend." 
 
 Then Buddha continued, " When the earth was first firmly esta- 
 blished, at that time there was an eminent and wealthy Chakra- 
 varti called Sammata (ohung-tsah-chih). Having firmly established 
 (order), then the whole body of sentient creatures addressed him 
 thus : " Our Lord and Master should now exercise his authority 
 in punishing the wicked and rewarding the good. He ought to 
 divide the lands and distribute to each of us a part for cultivation, 
 and we will pay back to our Lord a portion of the fruits." And he 
 acted accordingly. [Hence he was called " Tai-chung-ping-tang," 
 i. e., equal agreement of all creatures. He was also called Kino, 
 and because he looked after the division and protection of the land, 
 he was called ITshatriya E&ja.] 
 
 Thus things were settled in the first period, and men governed 
 and ruled according to law. Afterwards Sammata'Eaja had a son 
 called Chun-shih, a Chakravarti, possessed of the seven insignia; in 
 his days the earth was perfectly level, without precipices or valleys, 
 and the fruits of the earth flourished abundantly; there was no 
 crime and no punishment, etc. Among his thousand sons the chief 
 was "i-fi" (ManSrama. ?) also called "tsz-yung." He also was a 
 Chakravarti ; his chief son was called "chi-che" (the wise one), so 
 called because he received instruction (lit. received rules) ; he also 
 was a Chakravarti. His son was Agrajanman (head-born), his son 
 Maha-S5,gara, and so on down to Mah4-Pratapa. 
 
 [This fourth Kiouen contains 6490 words, and cost 3.245 taels.] 
 
 CHAPTER IV. 
 
 Bhikshus ! that Maha-Pratdpa had a son called Man6bhirama, 
 [and so on for eleven generations down to Sudarsana, Mahd Sudar- 
 Sana, Meru, Mah4 Meru]. Bhikshus! Mahfi, Meru's descendants 
 were a hundred and one little Chakravartius, who lived at Pat- 
 tana Poura (Patna ?). The last of that race was Sinhayana, his 
 descendants were sixty-one, aU little Chakravartius, who lived at 
 
 1 Ta-ohung-so-lai-che-wang. 
 
18 THE R.0MANT1C 
 
 Benares ; the last of these was Narlyana, his sons and grandsons 
 were fifty-six little Chakravartins, who reigned at Ayddhy^; 
 the last of this race was Ten-in-Sang (Pratapajati ?), his descen- 
 dants were one thousand little Chakravartins, who lived at Kapi- 
 laya. The last of these was Brahmadatta, and his descendants 
 fifty-six, who lived at Hastinaponra, the last of these was Has- 
 tipa; his descendants, twenty-five who lived at Takshasila; the 
 last of these was Gupta; his descendants, one thousand two hundred, 
 lived at Sy^ua c?) ; the last " able to destroy" had ninety descend- 
 ants, who all lived at Kanyakubja ; the last of these had two thou- 
 sand five hundred descendants, who lived at Champa ; the last of his 
 descendants was called Nagadeva; his descendants, twenty -five in 
 number, lived at Eajagriha; the last of these had twenty-five 
 descendants, who lived at Kusinagara. [I omit other names.] 
 Bhikshus ! you must know that these little Chakravarti mouarchs 
 were all possessed of such merit, that they received the reward of 
 it in their various births in the world, and the excellency of their 
 dominion over men and the great earth. 
 
 Bhikshus ! I will now proceed to detail the names of the different 
 kings who descended from TJ-Wang (Fish-King),^ who reigned at 
 Mithila; he had a son called Chun-Sang (true born), the merit of his 
 ancestors being well exhausted, he was the last of this royal line, 
 and men began to talk about his want of merit and degradation. 
 As the poorest, most pitiable, they also called him 0-keuh (Okaka?), 
 and this became his common name ; his last descendant was called 
 Ta-man-tso (Mahakusa?), who having no son, thought thus with 
 himself, " all my predecessors, when they saw the first white hair 
 appear, were in the habit of resigning their kingdom, and after a 
 charitable bequest to the priesthood, they shaved their heads, and 
 became ascetics ; and now I have no son, whom then shall I select 
 to succeed me ? who is there of my race of sufB.cient dignity and re- 
 nown, seeing that I am cut off from the line of kings ? Again he 
 thought, " If I do not become an ascetic then I shaU lose all con- 
 nection with the line of holy men who have preceded me." Having 
 reflected thus, Ta-man-tso immediately gave over the kingdom to 
 his great ministers, and surrounded by a vast multitude of 
 followers he left the city and shaved his head, and put on the 
 
 ^ Makhadeva (Tumour). 
 
HISTORY OF BUDUHA. 19 
 
 robes of a hermit. Having done so, and religiously observed 
 the precepts of morality, and persevered in all the practices of 
 religious meditation, he finally obtained the five supernatural 
 powers and became a Eishi ; the years of his life having been 
 extended to a great length, his hairs were white, his flesh with- 
 ered, and his shoulders bent, unable even with his staff to go 
 far. At this time his disciples, anxious to go here and there for 
 the purpose of begging food, took some soft pliable grass, and 
 having lined a basket therewith they put the Eoyal Rishi in it, 
 and hung him up from a branch of a tree, for fear the snakes or 
 wild beasts should come and hurt him in their absence. So then 
 they aU went their ways, to beg their food. After they had gone 
 it so happened that a huntsman on his tour penetrated so far as 
 these desert mountains ; at a distance he perceived the Eoyal Eishi 
 (hanging in his basket from the tree), and supposing him to be a 
 great white bird he immediately shot him dead. At this time, the 
 Eishi having then been shot, two drops of blood issuing from the 
 wound fell down on the earth below, and then he died; just at 
 this time his disciples having begged their food came back again 
 to the spot, and beheld their old master j ast expiring, and the two 
 drops of blood on the ground. Then letting down the basket from 
 the tree, and raising a mound of earth, having collected wood they 
 burnt the body of the king, and coUeoting his bones raised a tower 
 over them, and then offered every kind of perfumed wood and 
 sweet scented flowers before it, in honour of his memory. Mean- 
 while, on the spot where these two drops of blood fell, there imme- 
 diately sprang up shoots of the sweet sugar cane, which gradually 
 increased in size and height, tiU. at last, ripened by the heat of the 
 sun, both of the canes burst asunder, and from one there came 
 out a boy and from the other a girl, very beautiful, and quite in- 
 comparable for grace. Then the disciples of the Eishi, remember- 
 ing that their royal master in his life-time had no sons, regarded 
 these two children as his legitimate offspring, they nourished and 
 protected them, and acquainted aU the late king's ministers of 
 the extraordinary circumstance of their birth. On hearing it the 
 said ministers were greatly rejoiced, and going to the forest they 
 respectfully conducted the two children back to the palace of their 
 royal father, and had them properly instructed by the Brahmans. 
 Then when they came to consult with the astrologers as to their 
 
20 THE EOMANTIC 
 
 names, the reply made was this " the first, born by the heat of the 
 sun's rays on the sugar cane, shall be called Sujata (well born); 
 he shall also be called "born of the sugar 'cane" (Ikshwaku 
 vlrudaka), or because of the sun's rays having begotten him, his 
 name shall be Sun-born (Suryavansa). Then the ministers im- 
 mediately made Ikshwaku king, and SubhadrS. {the name given 
 to the girl), the first of his queens. 
 
 Now it so happened that the second wife of the king being 
 extremely lovely had four sons, but Subhadra had only one, 
 whose name was "long lived" (Janta), very graceful, and 
 of incomparable beauty, but his size and appearance of strength 
 give no promise of his being king (literally, the bone-sign was 
 not favourable to his being king).i Then Subhadrfi,, his mother, 
 thought thus within herself, " the children of Ikshwaku are • 
 four, viz.. Torch-face (ulka mukha), etc., and these are lusty 
 and strong, hut my son, and the only one I have, although very 
 beautiful, is not so able-bodied as they, nor so fit for the place of 
 king, by what device then can I contrive to get this my son elected 
 to the kingly office ?" 
 
 Again she thought " the king when he visits me overflows with 
 passionate love; what then? I will deck| myself out in the choicest 
 attire, prepare my body according to the most approved method, 
 by washing, perfuming and painting. I will adorn my hair with 
 the loveliest flowers, and by every wile and device in my power I 
 will enflame the heart of Ikshwaku to inordinate love, and then, if I 
 succeed in so doing, when we are together in secret, I will ask 
 him to comply with my desire." Having reflected thus, and 
 adorned her person, as she intended, with the greatest care, she 
 came forthwith to the presence of the king. The king, seeing his 
 wife coming, was inflamed with excessive love towards her, which 
 she perceived, and was glad to find her plan so successful. Then 
 when the two were reposing together, the wife said " Great king ! 
 be it known to you that I should wish to ask a favour, if the 
 king will grant it me." The king replied, " Great queen ! 
 whatever you ask I will give without grudge, with much joy." 
 The queen again said, with great earnestness, " Great monarch ! 
 without a rival (tsz-tsai), if you consent to give me what I ask, 
 then there must be no change or repentance on your part ; if you 
 
 ^ No doubt it refers to strength of bones, i. c, manly vigour. 
 
HISTORY OF BUDDHA. 21 
 
 change then I will ask nothing." The king replied, " If I change 
 then let my head burst into seven parts." Then the queen said, 
 " Great king ! would that you would expel from the country those 
 four sons of yours, Toroh-face and the others, and let my son 
 Janta succeed you on the throne!" Then Ikshwaku Eaja re- 
 plied at once and said, my four sons have done nothing worthy 
 of exile ; if you can show me any wrong they have done within my 
 dominions, then they shall not stop here, but shall be expelled at 
 once." The queen answered, " Tour majesty has sworn that if 
 you repent or recall your promise then your head shall split into 
 seven pieces." Then the king promised to do what she had 
 requested, and at early mom on the following day called for 
 his four sons and said, " My sons, you have my permission to go 
 where you please, you cannot dwell any longer within my domi- 
 nions." Then the youths, with bent knees and clasped hands, 
 desired to know what wrong they had done, or what law they had 
 broken, or what fault they had committed, that they should be 
 thus suddenly exiled and driven from the country." Then the 
 king said, " I know, my sons, that you are innocent ! it is not my 
 doing or wish to expel you thus, but it is the wish of Subhadra, 
 the queen. She asked me to grant her her desire, and I cannot re- 
 call my promise, and her request was that you should be banished." 
 
 [The mother of the four youths now comes to the king and asks 
 if it be true that her sons are to be banished. The king tells 
 her it is true. Then the concubines, the ministers, soldiers, arti- 
 ficers, and men of all professions, come and desire permission 
 to go into exile with the four princes, their sisters also, and all 
 connected with them, on which the king gives his permission for 
 them all to go. ] 
 
 Being thus banished, the exiles proceeding northward, arrived 
 at the Himatala mountains, where abiding for a short time, they 
 crossed the Bhaghiratht river and ascended the Snowy mountains 
 above the river, and there abode for a long whUe. The four princes 
 dwelling there, in the mountain heights, supported themselves 
 by hunting, feeding on the game they shot. Then gradually 
 going forwards, they arrived at a valley on the southern slopes 
 of the mountains, broad and level, without any precipices or hil- 
 locks ; the lands fertile, and with no brambles or weeds, and very 
 fi-ee from stones and grit. Nothing but the most beautiful forest 
 
22 THE ROMANTIC 
 
 trees grew tliere — the Sala tree, the Talas tree, the Nyagrddha 
 tree, the Udamhara tree, the Kalila tree (kaliya ?), and others; 
 all intertwining their branches, and so making an agreeable 
 shade. Moreover, there was a great variety of flowers there, as 
 c. gr., the Atimukta flower, the Janibu flower, the Asoka flower, 
 the Patra flower, the Palasa flower, the Kuranya flower, the Kubi- 
 tara flower, the Danara Karaka flower, the MuohUinda flower, the 
 Sumana flower, and so on. 
 
 Some of these flowers were just opening and some falling — some 
 in the bud and some burst from the bud ; again there was every 
 variety of fruit tree — such as the Amrapala, the Jambu, the Lin- 
 gusa, the Panava, the Tinduka, the Amraka, and so on ; some 
 ripening, others ripe, others passing off. Besides this there were 
 great numbers of wild animals there — the Stag, the water Buffalo, 
 the white Elephant, the Lion, and so on. Again there were many 
 varieties of birds — such as the Parrot, the Peacock, the Kala- 
 bingka, the mountain Pheasant, the white Pheasant, and so on. 
 Again there was every variety of pleasant lake, with flowers float- 
 ing thereon — the TJtpala, the Padma, the Kumuda, and so on ; 
 and on the banks of the lakes every kind of flower growing, 
 overhanging the water — the water perfectly pure and bright, 
 neither deep nor shallow ; and on the four sides, among the trees 
 that surround the lakes, every kind of amphibious animal — 
 Turtles, Tortoises, etc., and every kind of aquatic bird. Ducks, 
 Geese, etc. 
 
 Now in the midst of this delightful vale, there was an old Eishi 
 living called Kapila. When, therefore, the princes beheld the spot, 
 they said one to another, " Here is a place where we can found a 
 city and establish our rule." Then it came to pass that the 
 princes abiding here, remembered the injunction of the king their 
 father, that in case they married not to marry wives except be- 
 longing to their own tribe, and rather than do so, to take their 
 sisters and make them their wives ; and so at first they desired 
 to do, but on second thoughts they feared to pollute their race by 
 such intermarriages. 
 
 At this time, the Suryavansa Ikshwaku King summoned to his 
 presence a great Brahman, a distinguished teacher (kwo sse), and 
 spake thus to him : " Great Brahman ! where now are my four 
 sons dwelling ? " He replied, " MahSraja ! 
 
HISTOEY OF BUDDHA. 23 
 
 sisters, etc., having gone to the Northern region, and settled there, 
 have become the parents of beautiful children. 
 
 Then Ikshwaku, because he loved the princes, his heart filled with 
 joy, said " Those princes are able to found a kingdom, and govern 
 it well." Hence the name S4kya fable), and because they lived 
 under tents made from branches of trees, they are also called 
 Sikya.i And because they lived in the place where Eapila had re- 
 sided, their town was called Kapilavastu. 
 
 Now after three of the sons had died, the survivor reigned 
 alone in Kapilavastu, and governed the people. He had a son 
 called Kuru, he had a son called Gokuru, he had a son called Uon- 
 jaw (Siuhahanu), he had four sons, the first called Sudhddana, the 
 second Suklfidana, the third Tulodana, the fourth Amritodaua, 
 and one daughter called sweet-dew-taste (Amrita). 
 
 Siuhahauu's eldest sou, Sudh6dana, succeeded his father at 
 Kapilavastu. Now at this time, not far from Kapilavastu, there 
 was a city called Tien-pi (Devadaho),^ in which was settled a 
 member of the Sakya family, a rich householder, whose name was 
 Su(pra) Buddha, abounding in wealth — his house Uke that of Vais- 
 ravana of the Northern region. This nobleman had eight daugh- 
 ters, the first called ManasS. [or, it may be " Maya "], the eighth 
 was called Mahaprajapati. 
 
 This MahaprajSpatt was the youngest of all the daughters, and 
 when she was born all the Brahman astrologers said, " This girl, 
 if she has a son, will be the mother of a Chakravartin." So gra- 
 dually they grew up, and became marriageable. Then Sudho- 
 dana desired to have Mah^prajapatl in marriage ; but the king. 
 Supra Buddha, refused until the seven elder sisters were married, 
 on which Sudh6dana promised to provide for them all. Then 
 Sudhodana taking the eldest and youngest himself, and giving 
 two to each of his brothers, the king retired to his Palace with 
 the two, and lived according to the rules of all the kings who reign 
 over the four quarters. 
 
 ' Vide Fa Hian, p. 83. ^ The same as Koli. 
 
24 THE EOMANTIC 
 
 CHAPTER V. 
 
 The ascent and sojourn (of Bodhisatwa) in the 
 Tusita Heaven. 
 
 §1. At this time, BSdhisatwa Mahasatwa, from being a faithful and 
 obedient follower of Kasyapa Buddha, at the time of his death, 
 was straightway born in the Tasita Heaven, at which time all the 
 Devas of that heaven gave him the name of Prabhapala,' and on 
 this account he is so named. Then all the Devas announced the 
 title by which he was known to ihe worlds above Tasita, and "the 
 sound thereof reached even to the Akanishta^ Heaven. Then 
 the Devas also sang together, and said, "Prabhslpdla B6dhis- 
 atwa has come to be born in this Tusita Heaven." The sound of 
 this strain was heard in the Trayastrinshas ' Heaven, and in the 
 Heaven of the four kings,* and it reached even to the abodes of the 
 Asuras*; so that each one of them addressed the other in these 
 words, " Prabhapala B6dhisatwa has gone up to be born in the 
 Tusita Heaven." So, from the lowest abode of these Asuras, to the 
 highest Heavens of the Akanishta, there flocked (innumerable 
 beings) to the Tusita Heaven, to the abode of Prabhapala Bodhis- 
 atwa, to Lear the law from his mouth. 
 
 Now the years of the life of the Tusita Devas is 4000 years. 
 These years having past, then the five indications of change appear, 
 that is to say, the chaplet on the head begins to fade ; the armpits 
 exude perspiration ; the garments become less beautiful ; the body 
 loses its splendour ; there is a restlessness on the chair or throne. 
 And so it came to pass, when the Tusita Devas observed these 
 signs affecting Prabhapala, they uttered a loud cry, and said, " alas ! 
 alack-a-day ! " and speaking between themselves, they said, " Oh ! 
 misery ! misery ! Prabhapala will not be with us much longer ! he 
 
 '■ Hou-ming, vide Jul. ii, 358. But there is some confusion in 
 Julien's translation. According to the " Lalita Vistara," Bodhis- 
 atwa's name was Swetaketu. 
 
 " The highest of the Eupa (i. e., material) heavens. 
 
 3 That is, the Heaven of belkra, on the top of Sumeru. 
 
 * That is, the four kings who keep watch over the earth. Their 
 abodes were placed half way up Mount Sumeru. 
 
 " The demons, or Titans, who live below the earth. 
 
HISTORY OF BUDDHA. 25 
 
 is leaving our Heaven ! his spiritual qualifications are departing — 
 what can we do to keep him here ? " And so the sound of this la- 
 mentation reached upwards to the Sudarsana Heavens, and the 
 Akanishta Heavens, and was repeated in every place, " Alas ! alas ! 
 by the five indications, it is plain that Prabhipala will soon descend 
 from the Tusita Heaven ; " and the news reached down even to the 
 Asura rAja's palace ; and the cries of lamentation were heard in 
 every place, " Alas ! alas ! he will soon descend ! " 
 
 At this time, the Devas of the Superior Heavens again descended 
 to Tusita, whilst the Devas of the Inferior Heavens ascended and 
 assembled together in one place ; so also the Nagas, the Takshas, 
 Gandharvas, Asuras, Kinnaras, Garudas, Mahoragas, Kumbhandas, 
 and so on, came fiocking upwards to the Tusita Heavens, and there 
 assembled in one place; and then they all began to say one to 
 another, " "We now see for ourselves that this Prabhapala is about 
 to descend to Earth." [The five indications are apparent for twelve 
 years before the departure of the Deva, Ch. Ed.]. At this time, the 
 Suddhavasa^ Devas said amongst themselves, " We have seen pre- 
 viously the expected Buddha descend from the Tusita Heaven, to 
 be born in the world." Then all this innumerable multitude of 
 Devas, beholding, by the infaUible signs, that Bodhisatwa was about 
 to descend to be born in Jambudwipa, together uttered this cry, 
 caUing to the people who inhabit the earth, " Te mortals ! adorn 
 your earth ! for B6dhisatwa, the great Mahasatwa, not long hence 
 shall descend from Tusita to be bom amongst you ! make ready 
 and prepare ! Buddha is about to descend and to be born !" 
 
 Now, at this time, there were dwelling in Jambudwipa, five 
 hundred Pratyeka^ Buddhas, in the midst of a forest, practising 
 their religious exercises ; these five hundred Pratyeka Buddhas, 
 having heard this cry, immediately rose up into the air and went 
 together to Benares j having arrived there, they began to ex- 
 hibit their supernatural powers : causing their bodies to ascend 
 into space, and emit all sorts of brilliant appearances ; and then 
 
 1 The period of the life of these Devas being so long, they had 
 seen previous B6dhisatwas descend to be incarnated on earth. 
 
 ^ The Pratyeka Buddhas correspond very much in character to 
 the old rishis or genii. They cannot teach the law for the benefit 
 of others, but they can exhibit miraculous proofs of their dignity 
 (principally by flying through the air). 
 
26 THE ROMANTIC 
 
 having uttered a Gatha, one after the other, they ended their term 
 of days and entered Nirvana, 
 
 So then, at this time, Prabhapala B6dhisatwa, observing all this 
 vast assembly of Devas, etc., his heart unaffected by any fear or 
 inordinate emotion, spake as follows, " Respectable ones ! I would 
 have you know, each one of you, that I plainly see by these indi- 
 cations of my person, that I shall shortly descend from Tusita, and 
 be born amongst men." Then Brahma, Sdkra, and so on, answer- 
 ing, said, " Venerable Prabhapala ! as you see these indications, it 
 is necessary that you should shortly descend and be born in the 
 world ; but, doubtless, you remember your former words and prayers , 
 (that this might really be your destiny) <" Then all those countless 
 Devas, having heard these words, the very hairs of their bodies be- 
 came erect, and their hearts were, filled with great fear and rever- 
 ence ; so they clasped their hands, and fell down before Prabhapsila 
 and adored him. Then Prabhapala replied, " Doubtless it is even so; 
 the destiny which was certainly foretold, is now about to be accomp- 
 lished ! ye, therefore, should reflect on the character of imperma- 
 nency ! you should consider the character of the sad destiny that 
 may await some of you in the future ! Consider well the impure 
 character of all bodily forms ; that by the lusts of the flesh, and 
 the desires of the natural heart, there is no escape from the bonds 
 of continual birth and death. Now, as ye stand here with your 
 fingers clasped in adoration, behold this body of mine, which I have 
 not yet been able to cast off; and now I am about to quit it for 
 ever ! weep not then, nor lament for me ! " Then all these Devas 
 replied, " "Venerable Prabhapala ! oh ! would that in your infinite 
 love you would not depart hence to be born." 
 
 [Kiouen V contains 6978 words, and cost 3.489 taels.] 
 
 CHAPTER VI. 
 On the ascent aud sojourn of Bodhisatwa in Tusita. 
 
 §2. At this time, in the midst of the Devas of the Tusita Heaven, 
 there was one called Gold Mass^ who for many years had, over and 
 
 1 Kin-t'hwan. This Deva is not mentioned by name in the 
 " Lalita Vistara." 
 
HISTORY OF BUDDHA. 27 
 
 over again, gone down to Jambudwtpa. Prabh4pala knowing 
 this, addressed him thus: "Devaputra, you have often gone 
 down to Jambudwipa ; doubtless, therefore, you know the cities, 
 towns, and villages, and the various lineages of their kings ; 
 and in what family B6dhisatwa, for his one birth more, ought to 
 be born." 
 
 The Devaputra answered, " Venerable ! I know them well, 
 and if you permit me, I wiU recount them to you." Prabhap41a 
 replied, "Well! do so!" Then he spoke thus, "This great 
 Chiliocosm has one sacred place called the ' Bodhimandala,'i situ- 
 ated in a country called ' Magadha,' in Jambudwipa ; here, from 
 all time, the kings have arrived at perfect illumination. Prab- 
 hapala ! in the midst of this district, is a river called ' Ganges '; 
 on the southern bank of that river, is an eminence where dwells 
 an old Eishi; the name of the place is ' Vajra,' or otherwise, • Pan- 
 dava-Vaihara (Vipoura) kudaka-parvata, [or, it may be, 'the 
 solitary-peak^-mount' called 'Paudava Vaihdra (Vibhara) knta']. 
 This peak is surrounded by mountains, which encircle it and keep 
 it in, as a string of pearls. In the middle of this (peak), is a little 
 village called ' Mountain-abundance ; 3 and not far from the mount 
 is a large city called ' Eajagriha.' In this city, there was, formerly, 
 a certain royal Eishi called 'TJdapali.' He had, without inter- 
 ruption, descended from the Kshatriya caste (royal caste). He 
 had a son caUed • Bahuka ' ; and from that time till now, those who 
 have reigned in that city have all descended from this Eishi in 
 regular succession. If Prabhapala is to be born in Jambudwipa, 
 it would become him to be born as the son of the king of that 
 city." 
 
 PrabhapMa answered the Deva, and said, " Although this be so, 
 yet the pedigree is not a pure one; and the city is a frontier 
 one, and the country hUly, and broken with valleys ; the ground 
 stony and covered with weeds, etc. ; wherefore you may select an- 
 other place where a Kshatriya family resides." 
 
 ' The B6dhimanda is the area around the B6dhi tree, under 
 which the B6dhisatwas arrive at supreme wisdom. 
 
 ^ Is this the same as " the small rocky hUl standing by itself.'" 
 (Pa-hien, cap. xxviii). 
 
 ' Those Chinese compounds which I am unable to restore, I 
 merely translate. 
 
28 THE EOMANTIC 
 
 Gclden-mass again remarked, " Prabhapdla ! in the Kasi 
 country there is a city called 'Varanasi"; the raja Bishi called 
 'Shen-kwong'2; yon may, perhaps, think this family worthy of 
 you ! " To which, Prabhapala replied, " This may be so ; but there 
 are four heretical schools there, so that you had better look else- 
 where." 
 
 Then the Deva observed again, " Prabhap41a ! in Kosala, in 
 the city of Savaiti, there is a king called ' Griya '(?) ; the people 
 numerous, and the king powerful j will it please you to be born 
 there?" 
 
 " No ! " said Prabhap41a, " for the kings of K6sala have de- 
 scended from Matafi.gas,'" both on the mother's and father's side, 
 of impure birth ; and in former days they were of small repute, 
 without any personal courage or nobleness of heart ; the country 
 comparatively poor, although there are the seven precious sub- 
 stances there ; yet they are in no abundance. Therefore, I cannot 
 be born there ! " 
 
 Then he said again, "In the Tadsa country, the city Kau- 
 sambi, there is a king called 'thousand excellences' (tsien- 
 shing); his son, called 'pih-shing' (hundred excellences). That 
 king has elephants, horses, the seven gems, and armies (the four 
 sorts of military force ) in abundance ; will it please you to be born 
 there?" To which Prabhapala replied, "Although what you say 
 may be true ; yet the mother of the king of Vadsa was born of a 
 strange parent, and therefore the son is not of pure descent ; you 
 must look elsewhere." 
 
 Golden-mass said again, " This Vajora country has a city 
 called V&isali,'' rich in every kind of produce ; the people in peace 
 and contentment ; the country enriched and beautiful as a heavenly 
 mansion; the king called 'Druma raja'^; his son without the 
 least stain on his scutcheon ; the king's treasuries fuU of gems, and 
 gold and silver ; perhaps you will be born there." 
 
 ' This of course is Benares. 
 
 ^ Virtuous — lustre. 
 
 3 Matangas, i. e., pariahs. Compare these and subsequent pas- 
 sages with the "Lalita Vistara" (Foucaux's translation, p. 24). 
 
 * An old town on the Gandak Eiver, a little to the north of 
 Patna. 
 
 5 Tree-king. 
 
HISTOEY OF BUDDHA. 29 
 
 To which Prahhap^la replied, " This may be so ; but the dis- 
 position of the people of that country is hard and self-willed; each 
 one of them says • I am king ! ' ' Sufficient in myself! ' and so they 
 are haughty and disobliging. Again, they are without proper 
 reverence for high or low ; arrogant and self-sufficient ; you must 
 look elsewhere, therefore [the king, moreover, is not influenced by 
 just considerations in the administration of justice, saying, ' This 
 is law,' and ' this is not law ']." 
 
 Golden-mass then said, "In the MSvanti country, the city 
 called 'Ujjayanii; the king called 'bright lamp' (Pradydta?); 
 his son called ' Purna ' ; the king's personal strength very great : 
 able to subdue aU those around him; here may B6dhisatwa be 
 born ? " 
 
 Prabhapala replied, "All this may be so ; but the king of that 
 country -is governed or restrained by no fixed law, and believes not 
 in the certain result of actions, good or bad, in a future state ; you 
 must, therefore, look elsewhere." 
 
 Then he observed, "Mathura,^ the capital city of Jambud- 
 wlpa, has a great king, called ' Subahu ' ; will it suit Prabhapala to 
 be born in this family? " 
 
 To which Bddhisatwa replied, "That king is a heretic; how 
 then can an expectant Buddha be born there ? ' ' 
 
 Once more he rejoined, " This city of the white elephant 
 ( Hastinapoura) ; the kings belonging to the Pandavas, of the 
 greatest strength and beauty; unrivalled in the world; able to sub- 
 due all hostile armies ; perhaps you are agreeable to be born 
 there ! " 
 
 To which Prabhdpala replied, " This may be so ; but the race of 
 the Pandavas, pure as it may be, is yet of confused and indefinite 
 origin; hence we find the eldest son of that king {i.e., of Pan- 
 du ), called ' Tudistira,' spoken of as the son of Dharma, a 
 Brahma Deva; the second son, called Bhimasena, is spoken of as 
 the son of the wind-spirit (Tiyu) E^ja; the third son, called 
 ' Arjuna,' is spoken of as the son of Sakra ; again, there are two 
 sons born of different mothers ; one Nakula, the other, Sahadeva ; 
 these two are said to be the sons of Asuna (Asvin), the Deva of the 
 stars. For this reason, I cannot be born there." 
 
 Oujein. ^ In the province of Agra (L. V.) 
 
30 THE ROMANTIC 
 
 Then the Deva continued, "Prabhap^la ! the city of Mithila, in 
 Jambudwtpa, is governed by a king of the Mithila family, called 
 ' Sumitra ; ' he possesses abundance of elephants, horses, chariots, 
 oxen sheep, and all kinds of property of this sort; together with 
 countless wealth, gold, sUver, gems, pearls, and so on. That king, 
 Sumitra, is devoted to the practice and study of the true law j will 
 you, therefore, be born there ? " 
 
 Prabhapala replied, "What you have said maybe so; Sumitra 
 Eaja may possess all this wealth, and be devoted to religion; yet he 
 is old and decrepit, and no longer able to attend to the business of 
 his government; moreover, he has already a large famUy of sons. 
 For these reasons, I cannot be born there." 
 
 Golden-mass continued, "Prabhapala! besides these kings of the 
 middle country, there are other kings of the frontier country, who 
 hold heretical views ; for instance, there is the island of Pindu, in 
 which there is a kingdom governed by a king of the Brahman race ; 
 he resides on the top of Pindu, and is called ' Moon-branch ' ; pure 
 in descent, both on his father's and mother's side ; particular in 
 his religious devotions to- all the gods (JDevas) ; perfectly versed 
 in the knowledge of the four Vedas. Will you, venerable one, be 
 born in that family ? " 
 
 To whom Prabhapala replied, " It may be so ; but when I am 
 born I desire to be born in the Kshatriya caste, and not in that of 
 the Brahmans. So pray look elsewhere." 
 
 The Deva replied, " I have now named every kingdom I can 
 think of in Jambudwlpa ; every town, village, and the race of all 
 the kings of the Kshatriya race; and now I am overcome with so 
 much sorrow, in consequence of my failure to find a family worthy 
 of you as a son, that my memory fails me as to any other name, 
 and my mouth cannot further declare the character of these 
 families." 
 
 Prabhapala replied, " It is as you say ; you are yet at fault in 
 finding me a pure Kshatriya family, worthy of me as a son ! " 
 
 The Deva replied, " I, looking carefully and anxiously for a place 
 worthy of you when born, suddenly find I have forgotten one 
 Kshatriya family." 
 
 Prabhapala replied, " What is the name thereof ?" 
 The Deva continued : " An ancient family, descended in direct 
 line from successive Chakravarti Eajas, related to Ikshwaku, in 
 
HISTORY OF BUDDHA. 31 
 
 the far distance of antiquity ; they live at KapUavastu, of the race 
 of the Sikyas ; the king's name Suddhddana, son of Sinhahanu, 
 celebrated among men and Devas ; perhaps you will condescend 
 to be born in that family." 
 
 Pribhapala replied, " It is well — well ! you have well selected 
 this family from the rest. I remember belonging to this family, 
 and I am willing to be born in it as you suggest. Devaputra ! it 
 has ever been the rule that the expectant Buddha, when born, 
 must appear in a family possessing sixty marks ' of excellence, 
 what, then, are these sixty signs of exceUenoe ? 1. — All the holy 
 ones (Buddhas) regard that family with complacency. 2. — That 
 family must practise no wickedness. 3. — The origin of that family 
 must be perfectly pure. 4. — The descent of that family, in every 
 line, must be faultless. 5. — The maternal descent must be without 
 flaw or interruption. 6. — It must, from its origin, have been in 
 the royal line. 7. — All the kings throughout the line, by descent, 
 must have had deep religious principles (deeply-sown, virtuous 
 principles — roots). 8. — The origin of that family must always have 
 been made a subject of commendation by the various Buddhas 
 (saints). 9. — The members of that family must possess great per- 
 sonal dignity. 10. — The women of that family must be famed for 
 their beauty. 11. — The young men must be famous for their 
 wisdom. 12. — The disposition of the members of that famUy must 
 be agreeable and amiable. 13. — Not given to songs or plays. 14. 
 — They must be fearless. 15. — Not weak or delicate. 16. — Well 
 gifted with intellectual power. 17. — Given to handy work. 18. — 
 Afraid of committing sin. 19. — Not mixed up in trade, or eager 
 in getting wealth. 20. — Faithful in friendships. 21. — Not given 
 to kill either beasts or reptiles, or anything that has life. 22. — 
 The names of that family chosen with discretion. 23. — Able to 
 practice self-denial. 24. — Not easily led by others. 25. — Not fickle 
 or changeable. 26.— Not doubtful or sceptical. 27. — Not led by 
 fear to follow others. 28. — Adverse to slaughter. 29. — No remorse 
 for sin. 30. — Successful in obtaining charity (?). 31. — Liberal in 
 charity. 32.^Invincible. 33. — Regular in religious conduct, and 
 wiUing to comply with all the rules. 34. — Pond of relieving others. 
 
 ' The " Lalita Vistara " makes the number of signs, sixty-four 
 [Vide in loc. L. V. 27). 
 
32 THE ROMANTIC 
 
 35.— Exact in determining' the rules of reward and punishment. 
 36._Strong and vigorous. 37. — Pious to Eishis and saints. 38. 
 — Eeverent to spiritual powers. 39.— Pious to Devas. 40.— Ee- 
 spectful to wives. 41. — No family jealousies. 42. — Well known 
 through the ten regions. 43.— The most distinguished by all 
 families. 44. — Ancestors, holy men. 45. — The most con- 
 spicuous amongst such holy men. 46. — Constantly connected 
 with Chakravarti Eajas. 47.— Associated with men of the high- 
 est dignity. 48. — Surrounded by very large retinues. 49. — 
 Their family associations not to be broken. 50. — Their family 
 associations superior to all others. 51. — Eeverent to mothers. 52. 
 — Obedient to fathers. 53. — Pious to Shamans. 54. — Pious to 
 Brahmans. 55.— Plenteous in grain. 56. — Eich in possessions. 
 
 57. Abounding in cattle, slaves, elephants, horses, oxen, sheep, 
 
 etc. 58. — Not exacting on others. 59. — Not deficient in any 
 worldly possessions. 60. — The race perfectly pure through every 
 generation from its very origin." 
 
 " Devaputra ! all expectant Buddhas, when they become incar- 
 nated in their mother's wombs, must be born of mothers possessing 
 the thirty-two superior signs of female excellency; and what are 
 these ? 1. — She is of perfect virtue, or grace. 2 — Her limbs per- 
 fect. 3. — Her gait perfect. 4. — Her place of delivery well known (?). 
 5. — Her going abroad at the time of expecting labour. 6. — Her 
 connections perfectly pure. 7. — Her appearance beautiful. 8. — 
 Her name propitious. 9. — Her figure well proportioned. 10. — Not 
 yet had a child. 11. — Of great religious merit. 12.— Fond of 
 pleasant recreations. 13. — Her heart always virtuously submissive. 
 ]4 — Without evil thoughts. 15. — Her body, mouth, and mind, 
 pure. 16. — Her heart fearless. 17. — EecoUective. 18. — Ex- 
 tremely handy in female pursuits. 19. — Her heart without guile. 
 20. — No quarrelsome disposition. 21. — No envy. 22. — No anger. 
 23. — No hatred. 24. — No roughness. 25. — No levity. 26. — Her 
 body with every propitious mark. 27.— Great patience. 28. — 
 
 Great modesty. 29. — Hating sensuality, anger, and doubt. 30. 
 
 Without the faults of women. 31. — Obedient to her husband. 
 32. — Possessed of all grace and virtue from the time of her 
 birth." 
 
 Such is the character of the mother of an expectant Buddha ; 
 the time of B6dhisatwa's Incarnation is, when the constellation 
 
HISTORY OF BUDDHA. 33 
 
 Kwei ' is in conjunction with the sun. Before his conception, his 
 mother must have undertaten the eight fasts (is this, fasted for 
 eight days ?), and after that the conception takes place. 
 
 Again Prabhapala spoke thus : " I now am about to assume a 
 body ( Shan yeou) ; not for the sake of gaining wealth, or enjoying 
 the pleasures of sense ; but I am about to descend and be born 
 among men (take this ' one-birth '), simply to give peace and rest 
 to all flesh ; and to remove all sorrow and grief from the world." 
 At this time, in the midst of the assembly, there was a Deva who 
 spake thus to another : " Our Bodhisatwa Prabhapala is about to 
 descend to be born amongst men ! he is about to leave our heavenly 
 abode. When he is gone, how shall we, any longer, be joyous or glad 
 in this place ?" Then the other replied, " How indeed ? how indeed ! 
 what can we do then to obtain the privilege of going down into 
 the world to see the place where our illustrious Bodhisat.wa shall 
 be born ?" A third Deva said, " Oh ! I wish my years in this 
 heaven were passed that I might be born there with him \" A fourth 
 Deva said, " Let not your hearts be sad ! Our great Bodhisatwa ' 
 is indeed about to be born amongst men, having completed his 
 years as a Deva in this heaven ; but how much more certainly will 
 he come back to us again." Then another Deva called out and 
 said, "Prabh^p^la! venerable one! you are now going down to 
 be born in the world of men. Oh ! great sir ! '' forget us not ! for- 
 get us not ! " At this time, Prabhdpala BSdhisatwa replied to 
 these Devas thus : "Let not sorrow and grief affect you thus ! for 
 I have already told you that all things are impermanent as the 
 plantain-stalk ; without any true foundation ; like a thing borrovfed 
 which must be returned; like the lightning flash (or, a flash of 
 light), a phantom, a bubble ; so are all things which exist around 
 you." 
 
 Then Prabhdpala B6dhisatwa again addressed the Devas, and 
 said, " There is a cause for all the partings and separations that 
 take place in every form of being, and this cause is ' birth and 
 death !' Be not grieved on my account ! Through ages past I 
 have prepared for myself a destiny.'(Kama), which secures me now 
 from long continuance in the world. Soon shall I obtain final 
 
 Corresponding to four stars in cancer (7, 5, ij, 6). 
 Mahipurusha ? 
 
34 THE EOMANTIO 
 
 release. Through ages past have I acquired the merit to be de- 
 rived from 'Buddha/ 'the Law/ 'the Church.'' I have ever 
 prepared my heart for the possession of supreme wisdom, and now, 
 having obtained the result of my constant vows and prayers, I am 
 about to consummate all in the acquisition of it. Tou should re- 
 joice, therefore, and not be sad." 
 
 Then all those Devas having heard these words said amongst 
 themselves, "Look Devas ! look well at this Prabh^pMa B6dhisatwa 
 Mahasatwa, for soon he will descend to earth and be born 
 amongst men," and then they raised their voices and said, " the 
 Venerable Prabh4pala, the exalted one, shall soon be born as a 
 man. Soon ! soon shall all the beauty and the glory of this hea- 
 ven disappear, and all the happiness of its inhabitants. What 
 services shall we have to render ? What religious homage to pay, 
 when the venerable one departs to be born in the shape of perish- 
 able man !" 
 
 Then Prabhdpaia rejoined— " Again I repeat in your ears the 
 truth of the doctrine — all things are perishable — Let this be 
 bound and fixed in your memories, forget it not for a moment, 
 and now I go down to earth to be born, to arrive at the goal of 
 Anuttara Samyak Samb6dhi, to preach the incomparable truth. 
 You on your parts should each pray to be born in the world like- 
 wise, and so obtain deliverance from all sorrow, and arrive at per- 
 fect Eest." Now there was a certain palace in the Tusita Heaven 
 called " Exalted Standard," equal in length and breadth, i.e. sixty 
 Yojanas each way. In this palace, from time to time, B6dhisatwa 
 was in the habit of preaching the law for the advantage of the 
 Tusita Devas. So on this occasion, having repaired to this 
 abode and taken his seat, he began to speak to aU the Devas of 
 the Tusita Heaven, and said " Ye Devas ! assemble here and 
 listen ! not long hence this body of mine shall descend amongst 
 men, and be born in the world; let me now therefore on your 
 account recite in succession the names of the various modes of 
 salvation (fa mun), as a means to your conversion, now for the 
 last time I name these particulars to you, and impress them on 
 your memory, that you, on your part hearing them may derive joy 
 and peace from their recital. 
 
 1 The three objects of reliance, or refuge, for the Buddhists. 
 
 2 Utuhadhvaja. " Lai. Vist." p. 37. 
 
HISTORY OF BUDDHA. 35 
 
 Then all the Devas of this Tusita Heaven, having heard these 
 words, assembled together in that heavenly palace to listen to 
 what Prabhapala had to say. 
 
 Then Prabhslpala, sitting on his Lion throne, surrounded by an 
 incalculable number of Devas, and honoured by every kind of 
 external homage, spake thus, " Devas, before the once-born B6d- 
 hisatwa descends to earth to be incarnated he desires on your 
 account to recite the one hundred and eight methods of salvation, 
 listen therefore and weigh my words whilst I recite these methods 
 to you." 
 
 At this time Prabhapala Bodhisatwa, having delivered these 
 one hundred and eight gates of the law,' impressed upon his audi- 
 tors that they should diligently keep them in their momories, and 
 not let them slip. 
 
 [Kiouen VI contains 6177 words, and cost 3-09 Taels.] 
 
 CHAPTEK VII. 
 The descent into the Eoyal Palace. 
 
 At this time Prabhapila B6dhisatwa, the Winter being now 
 passed, and the opening mouth of Spring arrived, when all the 
 flowers and the trees put out their sweets, the vernal air soft and 
 serene, neither too cold or hot, the young grass and other verdure 
 freshly come forth, brightly shining on every side. At the time of 
 the junction of the constellation Kwei (with the sun), having 
 repeated the necessary portions of the law (as before given), in 
 the hearing of all the Devas, causing their hearts to be filled with 
 joy and ravishment, having by his excellent discourse led them to 
 discard all thought and things so transient in their nature, as are 
 subject to life and old age, and disease and death, and to seek 
 after the brighter state of being, at this time (I say) Prabha- 
 
 1 These hundred and eight gates of the law are given by M. Fou- 
 caux, " Lai. Vist." pp. 46-7. The Chinese list agrees almost entirely 
 with his. 
 
36 THE ROMANTIC 
 
 pdla B6dliisatwa MahSsatwa about bow to descend and to lie 
 born, his heart at rest, without excitement, with no anxiety 
 or confusion of thought, again spake thus to the assembled 
 Devas, " Know well ! and consider, ye Devas all, that this is my 
 very last and final birth." Then Bddhisatwa, his mind immovably 
 fixed, descended from Tasita, as other Devas had done, the 
 years of their sojourn in Tusita being come to an end. 
 
 At this time, when B6dhisatwa was about to descend, and in a 
 spiritual manner enter the womb of Queen Maya;' then that 
 Maya on that very night addressed Suddhddana Eaja, and said, 
 " Maharaja ! I wish from the present night to undertake the eight 
 L special rules of self discipline, to wit, not to kill anything that 
 j lives; not to defraud any one; to have no sexual pleasures ; not 
 I to lie ; not to prevaricate ; not to calumniate ; to have no irreli- 
 gious conversation; and, moreover, to pray that I may not covet, 
 or be angry, or hold foolish doubts, so as to avoid all heretical 
 teaching, and adopt all that is true and right. I now bind myself 
 to observe these rules, and I desire to produce in myself a loving 
 heart towards all living creatures." Then Suddhodana Kslja 
 replied to M^ya thus, " As your heart desires ! act as you wish. 
 I will even give up my kingdom rather than that you should not 
 so act, if you desire it, according to the Gatha, 
 
 " ' The Eaja beholding the Mother of B6dhisatwa 
 Eespectfully rose from his seat before her, 
 Eegarding her as his Mother or elder Sister, 
 His heart wholly free from any thought of sensual desire.'" 
 
 Then Prabh4pala B6dhisatwa, with a fixed heart and perfectly 
 self-possessed, descended from Tusita to sojourn on earth, and 
 entered on the right side^ of Queen M4ya, wife of Suddh6dana 
 Eaja, and there rested in perfect quiet. 
 
 Then Devas and men, Mara^ and Brahma, Shamans and Brah- 
 
 ' Maya, the wife of Suddh6dana Eaja. The "incarnation scene " 
 is frequently met with in Buddhist sculptures. Vide (amongst 
 others) PI xxxiii, " Tree and Serpent Worship." 
 
 ^ He is generally represented as descending in the shape of a 
 white elephant. The tihas, however, explain this as indicating 
 " Power and Wisdom." 
 
 " Mara, the author of evil. Sometimes called the " King of 
 
HISTOEY OF BUDDHA. 37 
 
 mans, beheld a wonderful light, which shone through the entire 
 world, and lit up the gloom of the external mountain depth, where 
 eternal darkness reigns. Then every creature beholding this 
 light began to speak to his fellow thus, "What does this sud- 
 den appearance amongst us portend?" Then the great earth 
 quaked six times, and all the mountains of the great Sakwala 
 shook ; the seas roared, and the rivers turned backwards in their 
 course, whilst all forests, trees, flowers, and every kind of herb, 
 exuded their rich nourishment, and shed it on the ground ; and so 
 even down to the bottommost HeU of Avitchi,' there was a feeling of 
 joy instead of misery.^ [_The light shone in the darlcneis, to show that 
 hereafter Bddhisatwa would arrive at perfect enlightenment, and by the 
 preaching of the four truths, illuminate the darkness and ignorance of 
 men's minds. The mountains shook and the seas roared, etc., to indi- 
 cate that hereafter Buddha, having arrived at perfect wisdom, should 
 shake the powers of evil which afflict the world, and draw men to the 
 true Nirvdna ; the rivers flowed backwards to indicate that hereafter 
 Buddha should cause the natural tide of events, the perpetual flow of 
 life and death to be reversed, and men to flnd deliverance, and so 
 with the other indications.] B6dhisatwa having then descended 
 into the womb of Maya the Queen, she in the midst of her sleep 
 had a dream to this effect, " she thought she saw a six tusked 
 white elephant, his head coloured like a ruby (or red pearl), etc., 
 descend thro' space and enter her right side." In the morning 
 the queen addressed her husband SuddhSdana thus, "Maharaja, be 
 it known to you that last night I had the following dream, it 
 appeared to me that a white elephant entered my right side, and 
 gave me such joy as I never had before ! From this time forth I 
 will no more partake of any sensual pleasure, and I pray you find 
 out some interpreter of dreams who will tell me what this won- 
 derful vision of mine may portend." Then Suddh6dana called to 
 the women who were waiting outside, and bade them go in haste 
 
 Death," at other times the " God of the World of Pleasure " (Kama- 
 loka). 
 
 1 Avitchi, the no-interval heU — the bottomless pit. 
 
 * These explanations are part of the original text, introduced 
 without any comment. They are probably of a later date than 
 the thread of the narrative. When they occur they will be printed 
 ia italic letters. 
 
38 THE ROMANTIC 
 
 and tell Mahanamaputra, his prime minister, to summon at once 
 to his presence the eight Brahmas who excelled in interpreting 
 dreams, to wit, Tajnabhadanta, Visakabhadanta, Ishwarabha- 
 danta, Pindubhadanta, Brahmabhadanta, these five, and with 
 them the three sons of old Kasyapa. The messengers then ad- 
 dressed the king, "we dare not disobey the Maharaja's com- 
 mands." Then these messengers in obedience to the king's com- 
 mands went forth to the palace gates, and cried with a loud 
 voice before the gates, " Who is there on guard ?" Then there 
 was before the gate a certain guard, Eojana by name, who ans- 
 wered the messenger belonging to the interior (i. e. the harem), 
 "I am here." Then the messenger said "Mahiraja has given 
 orders to summon to his presence the eight Brahmans, interpre- 
 ters of dreams, by name [as before]. Then Kojana, went forth- 
 with to the presence of Mahanamaputra, the prime minister, who 
 having heard his words, immediately summoned the eight Brah- 
 mans aforesaid, and soon both Mahanamaputra and they together 
 entered within the royal palace. Then Suddhodana Eaja ad- 
 dressed the interpreters of dreams, and said, " Last night the 
 Qaeen had this extraordinary dream [relating it], what is the 
 interpretation of it ?" 
 
 Then the Brahmans, having heard the king's words, perfectly 
 understanding all portents, and able to interpret all dreams, re- 
 plied, " Maharaja ! listen and hear the meaning of this dream, 
 according to the explanation given by the old Eishis, and in the 
 books of divine wisdom ; thus it is written in the following Gathas : — 
 " ' If a mother in her dream, behold 
 
 The Sun Deva enter her right side ; 
 
 That mother shall bear a son 
 
 Who shall become a Chakravarti Eaja. 
 
 If she sees in her dream 
 
 The Moon Deva enter her right side. 
 
 That son, borne of that mother, 
 
 Shall be, of all kings, the chief. 
 
 If the mother, in her dream, behold 
 
 A white elephant enter her right side. 
 
 That mother, when she bears a son. 
 
 Shall bear one chief of aU the world (Buddha)j 
 
 Able to profit all flesh ; 
 
HISTORY OF BUDDHA. 39 
 
 Equally poised between preference and dislike ; 
 Able to save and deliver the world and men 
 From the deep sea of misery and grief.'" 
 Then the Brahmans addressed Suddhodana, and said, "Maha- 
 raja! the dream of the queen is a very propitious one. Your 
 Majesty ought now to have a very special regard for the queen ; 
 for the child born of her will certainly be a holy child, and in after 
 time arrive at perfect wisdom ; his name spread far and wide." 
 At this time, Suddhodana Eaja, having heard the words of the 
 Brahmans, the interpreters of dreams, his heart was filled with ex- 
 ultation and joy not to be surpassed. He placed before them meats 
 and drinks of the most exquisite character ; delicacies and fruits 
 of the choicest flavour ; and conferred every kind of present : bid- 
 ding them enjoy themselves as they list ! moreover, he added gifts 
 of money and precious stones, and after the propitious interpre- 
 tation, he distributed food, drink, clothing, flowers, unguents, 
 cattle, horses, chariots, and every kind of gift, among the people 
 of Eapilavastu, beyond the four gates, and also in the streets, pas- 
 sages and lanes of the city; giving to each just what was most 
 requisite or most desired ; and all with a view to conduce to the 
 prosperity of Bddhisatwa. 
 
 Now, at this time, there was a certain Eishi called Asita, tho- 
 roughly grounded in all the wisdom of the various heretical sects, 
 and who; by putting away the love of pleasure (by self-denial, 
 discarding the five desires), had arrived at great spiritual power; 
 possessed of the five miraculous qualities (irdhipada), he was able, 
 at will, to go to the thirty -three heavens, and enter at his pleasure 
 the assemblies of the Devas. This Eishi dwelt very much at a 
 place in South India, called " Tchapati," in a village called " Gan- 
 ganadt " ; not far from there, was a shady thicket called " increasing- 
 length" (dirghavardaua?). Now, at this time, it happened that the 
 Eishi was living in this grove, practising himself in acquiring the 
 supernatural wisdom of the Genii; whilst all the people of Mag- 
 adha said of him that he was a Eahat, and greatly reverenced him. 
 Then, having acquired the knowledge he sought, this Kishi was 
 imparting the secret to others, when a certain youth of the village 
 aforenamed, called " Narada,"^ of tender age, being scarcely eight 
 
 1 Naradatta, vide " Lalit. Tist." 103. 
 
40 THE ROMANTIC 
 
 years old, was brought by his mother to Asita, with the request 
 that he would adopt him as one of his disciples ; on which the 
 youth made every sort of religious offering to the Eishi ; and after 
 Asita had accepted and used them, he paid him ceaseless worship. 
 Now, it so happened, that Asita was, on one occasion, sitting in 
 the Tsang-chang grove, practising the severest austerities, and day 
 and night controlling his mind to fixed contemplation, and the 
 boy, Narada, was sitting on one side by himself, behind his master, 
 employed in brushing away, and removing, all noxious creatures 
 from coming near the Eishi. This was just at the time when 
 B6dhisatwa descended from Tusita and entered into the right side 
 of his mother ; on which occasion, there was a supernatural light 
 spread every-where, and the earth quaked again. Asita perceiving 
 these miraculous events (adbhuta dharma), was greatly awe- 
 stricken, and the very hairs on his person stood erect j and he 
 thought with himself, "what mean these miraculous portents?" 
 Thinking thus for a little time in silence, his thoughts perfectly 
 fixed in firm composure, then suddenly his mind conceived un- 
 utterable joy, and he cried out and said, "A great saint, incon- 
 ceivably holy, is to be born in the world ; now Mahapudgala Bod- 
 hisatwa is descending from Tusita, and about to enter the right 
 side of his mother, and receive birth (incarnation)." Having said 
 this, he ceased. 
 
 Then again there was a certain Deva called " Tleet-goer," who, 
 with rapid flight, went down to all the hells, and cried out with a 
 loud voice, "All ye wretched ones ! understand now that Bodhis- 
 atwa is incarnated ; quickly, then, pray ye and vow with all your 
 might, that ye may be born on earth." Then the wretched inmates, 
 having heard this cry, as many of them as in ages gone by had 
 acquired any merit, but for some consequent act of sin had been 
 born in hell, — these, I say, regarding one another, saw plainly 
 their appearance changing, and their bodies becoming bright and 
 beautiful; and so their minds received great joy ; and when they 
 heard the voices of Tleet-goer and all the angels singing on earth, 
 they were delivered from hell ; and such as had acquired previous 
 merit were born on earth, in the immediate neighbourhood of 
 KapUavastu. 
 
 Again, at the time of Buddha's conception, Sdkra Deva, and the 
 four Maharajas,, to wit, Dhritarashtra Eaja, Vir^dhaka Eaja, 
 
HISTOllY OF BUDDHA. 41 
 
 Virupatsha, and Vaisravaua E.aja, addressing one another, said, 
 " Sirs ! surely, now that Bodhisatwa has gone down to earth to be 
 born, we ought to keep guard and watch lest any of those noxious 
 beings called ' Kinnaras ' should molest or hurt him, or depute 
 others to do so. For it is right that we Devas should guard the 
 illustrious person of Bodhisatwa, and not leave the task to men." 
 \_There are four chief occasions on which this special protection is re- 
 quired, — at the conception, the time of gestation,' the birth, and the 
 arrival at supreme wisdom. There are also several special circum- 
 stances that distinguish the conception, gestation, and birth of B6d- 
 hisatwa. He always remains on the right side of his mother, vntho'wt 
 movement ; such movement, from right to left, giving constant pain 
 and anxiety to the mother. But Bodhisatwa Tcmains ever at rest, 
 whether the mother rise, or sit, or sleep ; this is one peculiarity (ard- 
 bhuta dharma). So also nothing impure takes place, either during the 
 gestation, or at the birth, of a Bddhisatwa ; this is another peculiarity. 
 So also the mother of a B6dhisatwa suffers no pain, hut rather is 
 sensible of great delight during the period and at the birth. She 
 consents to no nuptial intercourse. She practises all the laws of 
 purity. She suffers no extremities of heat or cold. He is formed per- 
 fectly when he enters the womb ; there is mo change from embryo to 
 Arbuda (from stage to stage of developm,ent). All demons who torment 
 either man or woman, flee from the face of the mother of a Bddhisatwa. 
 All diseased persons are cured by the touch of the right hand of the 
 queen Mdya, or, if they cannot secure an opportunity of being touched, 
 then a shrub, or a leaf, or a blade of grass which M&ya has held in 
 her right hand, given or sent to the sick person, will infallibly heal 
 the disease. Such are the wonderful circumstances connected with 
 the gestation and birth of BSdhisatwa.} 
 
 The Birth beneath the Tree. 
 Pabt I. 
 
 At this time, the holy mother Mdya, having just completed ten 
 months since her conception of Bddhisatwa, felt the time of birth 
 approaching. Then the father of the queen Mdya, Supra Buddha, 
 
42 THE ROMANTIC 
 
 Grihapati (ohang-che) by name, sent certain messengers to the 
 king Suddhodana, at Kapilavastu, [tJie MaMsanghikas say his 
 name is Supra Bddhal, who presented to the Maharaja this request 
 from the queen's father, "As I am informed my daughter, Maya, 
 the queen of your majesty, is now with child, and already far ad- 
 vanced in pregnancy, and, as I fear that when the child is born, 
 my daughter will be short lived, I have thought it right to ask you 
 to permit my daughter Maya to come back to me and rest in my 
 house ; and I have prepared for her reception the Lumbini gar- 
 den, and every proper amusement. Let not the king be dis- 
 pleased at this request, for immediately the confinement is over, 
 I will send my daughter back to her home with you." 
 
 Then Suddhodana Eaja, having heard the words of the messen- 
 gers of Supra Buddha, immediately issued orders to have all the 
 road between Kapilavastu and Dewadaho [vide " LaUt. Vist.," p. 
 413, M.B., 136] made level, and freed from all weeds, pebbles, 
 filth, and obstacles of all kinds ; and to have the ground swept 
 and sprinkled with scented water, and all kinds of flowers to be 
 scattered along it; and he ordered, moreover, the queen M&ya, to 
 be ornamented with every kind of precious stone, and her person 
 decorated with the choicest flowers and unguents; and thus ac- 
 companied by music, danciug women and guards, and with special 
 attendants going before to announce her approach, she set forth 
 on her journey. So it was the queen Maya, mounted on a white 
 elephant, pursued her way, the Devas having caused a perfectly 
 beautiful gem-adorned covering to appear on the elephant's back 
 for her to sit upon. And so, thus seated, she arrived at last at 
 her father's house in the city of Devadaho ; and as she approached, 
 surrounded by the vast retinue of warriors, elephants, horses, and 
 chariots provided by Suddhodana E4ja, then forth from Devadaho 
 came Supra Buddha and aU his ministers and nobles to meet and 
 welcome her approach.^ At length, in the second month of spring, 
 on the eighth day, the constellation Kwei being now in conjunc- 
 tion, the king, accompanied by his daughter MSya, went forth to- 
 wards the garden Lumbini, anxious to see the beauties of the 
 
 '■ The text here proceeds to explain that the Lumbini garden 
 was so called after the name of the wife of the chief minister of 
 Supra Buddha. 
 
HISTORY OF BUDDHA. 43 
 
 earth. Having arrived at the garden, the queen M4ya stepped 
 down from her chariot, adorned as we have before described, sur- 
 rounded by dancing women, etc. ; and so passed from spot to spot, 
 and from tree to tree in the garden, admiring and looking at all ! 
 Now, in the garden, there was one particular tree called a Palasa, 
 perfectly strait from top to bottom, and its branches spread out in 
 perfect regularity, its leaves variegated as the plumage of a 
 peacock's head, soft as Kalinda cloth, the scent of its flowers of 
 most exquisite odour. Delighted at the sight, Maya rested awhile 
 to admire it, and gradually approached under the shade of the 
 tree ; then that tree, by the mysterious power of Bodhisatwa, bent 
 down its branches, and, forthwith, the queen with her right hand 
 took hold of one J just as in the air, there appears a beautifully 
 tinted rainbow stretching athwart heaven ; so did she take hold 
 of that curving branch of the Palasa tree and look up into heaven's 
 expanse. Thus, standing on the ground, and holding the branch 
 as we have described, with clasped hands and bended knee, 
 the heavenly women who surrounded the queen, addressed her 
 thus : — 
 
 " The queen now brings forth the child. 
 
 Able to divide the wheel of life and death 
 
 In heaven and earth, no teacher 
 
 Can equal him ; 
 
 Able to deliver both Devas 
 
 And men from every bind of sorrow. 
 
 Let not the queen bo distressed. 
 
 We are here to support her ! " 
 
 At this time, Bddhisatwa perceiving his mother, Mdya, standing 
 thus with the branch in her hand, then with conscious mind arose 
 from his seat and was born. 
 
 B6dhisatwa being thus delivered from the right side of his mo- 
 ther, a marvellous light spread around, and forthwith all the Devas 
 and men, Mara, Brahma, Shamans, and Brahmans, perceiving this 
 miraculous light said amongst themselves: — "What means this 
 wonderful portent." [Now this miraculous light is one of the signs of 
 Buddha's future conquest over the powers of darkness and sin, ] Thus 
 was Bodhisatwa born. 
 
 Now at the time of Bodhisatwa's birth, Sakra, with a beautifully 
 
44 THE EOMANTIC 
 
 fine Kasika garment, advanced and wrapped the body of the child 
 in it, whilst the four Maharajas, taking the child, wrapped thus in 
 his swaddling clothes, brought him and showed him to his mother, 
 and uttered these words, "Now may men rejoice,- the royal 
 mother has brought forth a son; the I)evas may be glad, much 
 more may men ! " 
 
 When Bodhisatwa was thus born, he said, " Now then I have 
 arrived at my last birth ; no more shall I enter into the womb to 
 be born ; now shall I accomplish the end of my being, and become 
 Buddha." [This refers to the utterance of Bddhisatwa when he had 
 arrived at complete enlightenment. "Now I have finished my births ; I 
 have com^pleted my course ; I have done all that I had to do ; there is 
 no further form of life for me to assume,"] 
 
 [The seventh Kiouen contains 6790 words, and cost 3.395 Taels.] 
 
 CHAPTER VIII. 
 Birth beneath the Tree. 
 
 Part II. 
 
 Bodhisatwa having thus been born without any assistance or 
 support, he forthwith walked seven steps towards each quarter of 
 the horizon ; and as he walked, at each step, there sprang from the 
 earth beneath his feet a lotus flower ; and as he looked steadfastly 
 in each direction his mouth uttered these words ; first looking to 
 I the east, he said, in no childish accents, but according to the very 
 words of the Gatha, plainly pronounced, " In all the world I am the 
 very chief; from this day forth my births are finished." [Now this 
 about his walking without assistance, and so forth, is an adbhuta 
 dharma, to signify that when Buddha arrived at perfect enlighten- 
 m.ent, he attained also the seven Bddhyanga (^vide Eitel, sub voce). His 
 looking to the four quarters signifies his obtaining the four fearless 
 rules; whilst the words he uttered refer to the universal reverence 
 paid to him by Devas and men after his enlightenment, and also to 
 
HISTORY OF BUDDHA. 45 
 
 those memorahle words he then spoke, "Oh! househuilder," etc.l 
 Bodhisatwa having been born, the attendants looked everywhere 
 for water; hurriedly they ran in every direction, but found none; 
 when lo ! before the very face of the mother there suddenly ap- 
 peared two beautiful tanks, one of cold, the other of hot water 
 which she mixed as most agreeable to herself, and used. And so 
 again from the midst of space, there fell two streamlets of water, 
 cold and hot, with which the body of Bodhisatwa was washed. 
 [These again are adbhuta dharmas, pointing to the power of Samddhi 
 and Vipasina to remove all sorrow and desire, whilst the spontaneous 
 appearance of the water refers to the natural consequence of these 
 habits of mind to procure all that is desirable for their possession.] 
 Then aU the Devas brought a golden seat for Bodhisatwa to oc- 
 cupy, which done, he refreshed and washed his body with the 
 grateful streams of water. [This refers to the beautiful Lotus throne 
 on which Buddha sat, after his enlightenment.} [The light, again, 
 which appeared at his birth, refers to the excellency of his doctrine 
 (wheel of the law) .] [A gain, when it is said that this miraculous light 
 obscured even the sun, it refers to the superiority of Buddha^s emi- 
 nence as a teacher, and the honour he received from all the Shamans, 
 etc.] [Again, what is said about the trees and the flowers bursting into 
 life at the time of Bodhisatwa' s birth, refers to the faith which those 
 were able to arrive at who heard the first teaching of the sage. Again, 
 what is said about the Devas holding over the new-born babe an um- 
 brella, large as a chariot wheel, with a golden handle, refers to the calm 
 and passionless method in which Buddha, having arrived at supreme 
 wisdom, obtained complete release from, all the sorrows and afflictions 
 incident to the state of " birth and death."y 
 
 At this time, there was a great minister of state (koue sse) whose 
 family name was Basita, and his private name Mahanama. He, 
 in company with various other ministers and Brahmans, went to- 
 gether to visit the Lumbini garden. Having arrived there, and 
 standing; without the gates, at that time Basita addressed the 
 ministers and said, " Do you perceive how the great earth is rock- 
 
 ' The text then continues to relate the miraculous events th3.t 
 took place at the time of the birth ; the Devas singing together 
 and scattering flowers, a soft rain falling, etc. I omit these 
 notices. 
 
46 THE ROMANTIC 
 
 ino- as a ship borne over the waves ? And see how the sun and 
 moon are darkened and deprived of their light; just as the stars 
 of the night in appearance ! And see how all the trees are blossom- 
 ing as if the season had come — and hark ! whUst the heavens are 
 serene and calm— listen ! there is the roU of thunder ! and though 
 there be no clouds, yet the soft rain is falling ; so beautifully fer- 
 tilising in its qualities ! and the air is moved by a gentle and cool 
 breeze coming from the eight quarters — and hark to the sound 
 of that voice of Brahma so sweetly melodious in the air, and all the 
 Devas chanting their hymns and praises ! whilst the flowers and 
 sweet unguents rain down through the void '." 
 
 Then a minister answered Mahanama and said, " These things 
 are so ! yet it is nothing extraordinary ; it is the nature of things 
 ( earth) to produce such results ! " Another said, " No doubt these 
 things are very wonderful and not to be accounted for." Thus 
 they deliberated together on the point. AU at once, from the gar- 
 den, there came tripping along a woman who came forth from 
 Lumbini and stood outside the very gate where Basita and the 
 Brahmans were in consultation ; on seeing whom, she was greatly 
 rejoiced, and could not contain herself for very gladness of heart ; 
 and so she cried out, " Oh ! ye sons of Sakya ! hurry away as fast 
 as possible to MahS,raja." Then the ministers replied, seeing her 
 high spirits, " And what news shall we give him when we see him; 
 what does your manner signify — is it good tidings or bad ? " To 
 whom she replied, "Oh! Sakyas! it is wonderfully good news!" 
 "What is it then," they said ; " come ! let us know." Then she con- 
 tinued, " The queen has borne a son ! oh ! so beautiful and such a 
 lovely child ! a child without peer on earth ! and the Devas are 
 scattering flowers about him, and there is a heavenly light diffused 
 round his person." The great ministers having heard these words, 
 their hearts were fiUed with joy, and they could not contain them- 
 selves for gladness of heart ! 
 
 At this time, the great minister Basita loosed from his neck 
 the string of precious stones that he wore, and gave it to the wo- 
 man, because of the news she brought ; but having done so, again 
 he thought, " This woman, perhaps, is a favourite of the king, and 
 his majesty seeing her so beautifully adorned, will naturally in- 
 quire and find out where these pearls were obtained, and so it will 
 cause trouble." So he took back the gems and desired that what- 
 
HISTOEY OF BUDDHA. 47 
 
 ever merit would have attached to the gift;, that this might redound 
 to the woman's benefit.' 
 
 Then dismissing the other Brahmans to go to the king and tell 
 the joyful news, he himself began to question the woman straitly 
 as to the character of the event which had happened. To whom 
 the woman replied, "Great minister! ijrayUsteu to me well; the 
 circumstances attending the birth of the child were very wonderful ! 
 for our queen, Maya, standing upright on the ground, the child 
 came forth of her right side; there was no rent in her bosom, 
 or side, or loins ! when the child came forth, from the air there 
 fell beautiful garments, soft as the stuff of Kasi, sent by the 
 Devas ! these the Devas wrapped round the body of the babe, 
 and holding him before his mother, they said, "All joy be to 
 you, queen Maya! rejoice and be glad! for this child you have 
 borne is holy !" Then the child, having come forth from his mother's 
 side, said these words, " No further births have I to endure ! this 
 is my very last body ! now shall I attain to the condition of Bud- 
 dha I " then, without aid, standing on the ground, he walked seven 
 steps, whilst Lotus flowers sprang up beneath his feet, and faced 
 each quarter ; and whilst looking to the east, in perfectly rounded 
 accents, unlike the words of a child, he said, " Amongst all crea- 
 tures I am the most excellent ; for I am about to destroy and ex- 
 tirpate the roots of sorrow caused by the universal evil of birth and 
 death." Then there came forth from mid-air two streams of water 
 hot and cold, respectively, to refresh and cleanse the child's body 
 as he stood there on the ground ; and again there was brought to 
 him a golden seat on which to repose wMlst he was washed. Then 
 such brightness shone around, ecHpsing the very sun and moon, and 
 all the Devas brought a white umbrella with an entire gold handle, 
 it was large as a chariot wheel, with which to shelter him, and 
 they held great chamaras in their hands waving them over the 
 child's head ! whilst in the air, there was the sound of beautiful 
 music, but no instruments ; and there was the voice of people 
 singing hymns of praise in every direction ; and flowers beautifully 
 gfcented fell down in profusion, and though the sun was shining 
 fiercely, yet they withered not, nor dried !" 
 
 Then Mahanama, the great minister, having heard this descrip- 
 
 1 An exquisite example of state-craft. 
 
48 THE EOMANTIC 
 
 tion, immediately reflected, "wonderM! wonderful! <3oub«ess a 
 great teacher has been born into tbe world in tbe midst of this 
 wicked age ! Now tben will I myself go to Suddhodana Eaja, and 
 acquaint Mm witb these wonderful circumstances." 
 
 Then the great minister, taking his swiftest horses, and yoking 
 them to a beautiful chariot, drove, fleet as the wind, from the gate 
 of Lumbini straight to Kapilavastu, and without waiting to see the 
 king he sounded aloud the drum of joy,' until his very strength 
 was exhausted. Now, at this time, SuddhSdana E4ja was sitting 
 on his royal throne, settling with his ministers some important 
 affairs of state, surrounded by attendants on every side ; suddenly 
 hearing the sound of the joy-drum, the king, in surprise, inquired 
 of his minister, " Who is it so abruptly dares to make this noise 
 in front of the gate of one of the Ikshwaku family ? exhausting aU 
 his strength in beating the drum of joy ! " Then the guard in front 
 of the gate replied, and said to the king, "Maharaja! your ma- 
 jesty's minister, Basita, surnamed Mahanama is approaching in 
 a four-horsed chariot, swift as the wind, from the direction of 
 Lumbini; and now he is getting down from his chariot, and, with 
 all his might, beating the drum of joy belonging to the MaharSja, 
 and without any further words, he demands straightway to see the 
 king." The Suddh6dana replied thus to his ministers, "What 
 can be the good news which Basita Mahinama has to tell that 
 he comes so hurriedly to my presence ? " The ministers re- 
 plied, " Let him be summoned to your majesty's presence." So 
 then Mahanama, coming before the king, cried out with a loud 
 voice, "May the king be ever victorious! may the king be ever 
 honoured." Having said this, he paused to regain his strength. 
 Meantime, Suddhodana, having heard these words, addressed Ma- 
 hanama, and said, " Mahanama ! great minister of the Sakyas ! 
 tell me why you thus come without preface into our presence, your 
 strength exhausted with beating the drum of joy ! " Then the 
 great minister, Mahanama, replied, " Oh king ! your majesty's 
 queen, the queen of the ruler of the city of Devadaho and Lumbini, 
 having gone forth into the midst of that garden, has brought forth 
 a son, beautiful as gold in colour, heralded into the world by a 
 supernatural light, and provided with a cradle by the Devas ! " 
 
 > The drum of joy, i. e., the drum or gong hung in front of the 
 palace, which was sounded when there was good tidings brought. 
 
HISTOEY OF BUDDHA. 49 
 
 Then Suddh6dana Kaja pressed on Mahanama to give him all 
 particulars as to the portents that attended the birth, and the time 
 of their appearance, on which the great minister related, as before, 
 what he had himself seen and heard. Then Suddhodana replied, 
 " Yon are, indeed, the bearer of good tidings ; tell me what recom- 
 pense can I give? what return can I make for the news you 
 bring ?" After some delay, he replied, " Oh ! grant me the pri- 
 vilege of attending constantly on the Prince Eoyal ! " To whom 
 Suddhodana replied, " be it so, as you wish." 
 
 Then forthwith Mahanama, surrounded by ministers and oficers, 
 proceeded to Lumbini to conduct the Prince Royal to the city of 
 Kapilavastu. On the way thither, Suddhodana Eaja thus ad- 
 dressed Mahanama, and the great ministers, and said, " I scarcely 
 know, great ministers, whether to be glad or sorry about these 
 tidings of the miracles attending the birth of the child." To whom 
 Mahd,nama replied, "it is certainly an occasion for great joy, 
 Maharaja, andnotfor sorrow ; for is it possible that your majesty has 
 not heard that these circumstances ever attend the birth of heaven 
 descended mortals ; as, for instance, in the case of the Brahman 
 called Dashthaka, who was born from a flower, and after his birth, 
 without any human instruction whatever, but entirely self-in- 
 structed, was able thoroughly to explain the four Vedas. And 
 have you not heard, king, of that wonderful birth in the old times, 
 of a king from the head of his father (agrajanman), and who, after 
 being so born, gradually grew up from a little boy to be a mighty 
 king who ruled the four empires of the world. Or has your ma- 
 jesty not heard of a king in the old days, called Vika (?) (or, Vaska), 
 who was born from the hand of his father, without any mother ; 
 or has your majesty not heard of that king born in old times from 
 his father's stomach, called Kupa; or of that one called Katspa 
 born from his father's arm ; or, is it possible your majesty does not 
 recollect the origin of your own house and family in days gone by 
 when Ikshwaku was born from the sugar cane ? All these were born 
 in a manner quite incomprehensible to us, even as the Prince, your 
 son, is born." To whom Suddh6dana replied, "Yes! very true, 
 Mahanama ! but all these whom' you have named were of great 
 personal dignity and renown ; but in this case, it is not so plain 
 that such is the case ! " To whom Mahanama answered with great 
 joy, "Be it known to you, Maharija, that this prince will far ex- 
 
50 THE EOMANTIC 
 
 ceed all those in the particulars you have mentioned." " But what 
 proofs have you of this superiority/' said Suddh6dana, " Tour min- 
 ister, Maharaja, has compared the various signs which attended the 
 births of those before-named with the signs at the nativity of the 
 Koyal Prince, andfinds the latterfar more excellent and noteworthy." 
 To whom the ting replied again, " Let there be no trifling in this 
 matter; for a father is naturally anxious for his son to excel others 
 in quickness and knowledge, in conduct and decorum, in judgment 
 and resolute application ; when this is so he rejoices naturally." 
 
 And BO, halting at length, they came to Lumbini. Having ar- 
 rived at the outer gate of the garden, they immediately dispatched 
 a messenger to the Qaeen to congratulate her on the auspicious 
 event of the birth and its attending circumstances, and to express 
 the king's desire to see the child. To which the queen made reply, 
 " Go ! tell the king he may enter the garden ! " Then a woman in 
 attendance, seeing the king in the garden, took the child in her 
 arms, and approaching the king, said, " The royal babe salutes his 
 father." To whom the king answered, "Not so! first of all send 
 ■■him to the Brahman ministers in attendance and afterwards let him 
 see me ! " Then the nurse forthwith took B6dhisatwa to the place 
 where the Brahmans were. At this time, the chief minister (Kwo 
 sse), and the Brahmans, having looked at the child, addressed Sud- 
 dh6dana in the following terms of congratulation, "All honoured 
 be the King, and prosperous for evermore ! even as we see that 
 this babe will prosper! even so may the king and all the SS,kya 
 race increase and ever flourish. Mahardja ! this child will cer- 
 tainly, and of necessity, become a holy Chakravartin monarch!" 
 
 At this time, queen Maya, the mother, of B6dhisatwa, beholding 
 Suddhodana and the ministers, her face glowing with joy, imme- 
 diately inquired of the king in these words, "Maharaja! recite to 
 me I pray you the distinguishing signs of one who is to become a 
 Chakravartin monarch! tell me, I pray you, what these are that my 
 heart may also rejoice!" Then Siiddh6dana E4ja desired the 
 Brahman ministers to explain and point out the distinctive signs 
 of a Chakravartin monarch. To whom they replied as foUows, 
 
 1 The nature of the Chakravarti monarch has been exhaustively 
 discussed by M. Senart, in the "Journal Asiatique," Auo- and 
 Sept. 1873. ° 
 
HISTORY OF BUDDHA. 51 
 
 speaiing both to the king and queen, " Listen then, O king, and 
 discriminate whilst we recite the various signs of an universal mon- 
 arch, derived from all the ancient Shasters: A Chakravartin 
 monarch is possessed of such personal virtue, that he can fly throuo'h 
 the air for the purpose of carrying on his government of the people ; 
 if there is a drought any where, he can cause the rain to descend ; 
 at his birth all discord and enmity amongst men cease, and there 
 is universal joy and fellow-feeling amongst all people. A universal 
 monarch is always possessed of seven precious insignia, viz., a golden 
 discus, a magic jewel, an elephant, a horse, a fair wife, a treasurer, 
 a warlike minister (or, a general). These are called the seven in- 
 signia (sapta Eatnani); the life of a Chakravartin is very long, and 
 his death a quiet, painless one ; his body beautiful beyond human 
 comparison ; universally beloved and reverenced by his people, 
 even as one loves an only son, whilst he cares for and cherishes his 
 people more than one would cherish a naked and perishing child.''^ 
 
 Then Suddhodana thought with himself thus, "And now what 
 means of conveyance have I for my son in returning to the city." 
 No sooner had he thought thus than the skilful Visvakarman 
 caused a precious palanquin to appear of itself; so perfect that no 
 human art could have made it so, and there were none to be com- 
 pared with it. 
 
 Then Suddhodana took immediate steps to have the road pre- 
 pared, the streets of Kapilvastu adorned, and all the singing men 
 and women of the place summoned to accompany the Prince on his 
 return. Besides these, he ordered all the conjurers, and athletes ; 
 the pearl players (ball-players ?), the water-spouters, the masque- 
 raders, and all such, to attend the cortije. Then these all came to 
 the spot, accompanied by vaulters, tumblers, ball-players (?), drum- 
 players, stnt-walkers, pole-climbers, walkers on their hands (head 
 down, feet up), turners round and round like a wheel, tight-rope 
 dancers, spear-twisters (?), sword -kickers, and so forth; every kind 
 of such light and laughable exhibition, with musical accompani- 
 ments. Then the four guardians of the world (Chatur Maharajas), 
 changing their appearance, assumed the garb of Brahmans, of youth- 
 ful age and distinguished beauty, and themselves took charge of 
 
 ^ The narrative then proceeds to speak of the birth of previous 
 ' Universal Mouarchs." 
 
52 THE ROMANTIC 
 
 the Palanquin of Bodhisatwa. And at same time S^kra Devai-aja, 
 changed his appearance into that of a young Brahman of remark- 
 able beauty, with his hair'bound with the usual spiral twist, and 
 his body clothed with yellow garments ; in his left hand he carried 
 a golden water pitcher, and in his right a beautiful gem-adorned 
 staff; and so furnished, he went before the face of Bodhisatwa, and 
 as he proceeded he exhorted all those whom he met in these terms, 
 " My friends ! prepare the way, clear the road ! for now the most 
 excellent of mortals is about to enter the city!" 
 
 At this time, Brahma Eaja and the Devas of the Bupa heavens, 
 joined together in this old strain of laudation, — 
 
 " In heaven above, in earth beneath, there is no such being as 
 Buddha. 
 
 "In all the regions of space, through all the worlds, there is none 
 such. 
 
 " I have looked through and examined every form of life amongst 
 men, 
 
 " And I find there is none tobe compared with him called the All- 
 wise (Buddha)." 
 
 At this time, not far from Kapilavastu, there was a Deva temple, 
 the Deva's name being "Tsang Chang" (Dirghavardana ?), at whose 
 shrine the Sakyas paid unwonted honours; then Suddhddaua 
 forthwith took the infant in his arms to this temple and addressed 
 his ministers in these words, " Now my child may pay worship to 
 this Deva." Then his mother (or, nurse), took the child to pay 
 the customary honours, at which time a certain Deva, called "Ab- 
 haya" (wou wei), took the image of the Deva in the temple, and 
 made it come down and bow before BSdhisatwa with closed hands 
 and prostrate head, and addressed the nurse thus, " This Prince 
 of mortals is not called on to worship, but is deserving of all 
 worship ; let me adore him, for to whom he bows down, instant 
 destruction would follow." 
 
 [Kiouen Till contains 6550 words and cost 3.275 taels to print.] 
 
HISTORY OF BUDDHA. 53 
 
 CHAPTER IX. 
 Eeturn from the Garden to Kapilavastu. 
 
 §1. At this time there were five hundred Sakya princes (ministers) 
 who, in readiness for the return of Bodhisatwa to the city, had pre- 
 pared five hundred Viharas (pure abodes) for him to rest. So it 
 came to pass as he entered the city that each of these Sakyas stood 
 'Before the door of his own abode, and with joyful heart and clasped 
 hands paid reverence to him and said, "Oh! thou God among 
 Gods ! I pray thee enter this my pure abode ! Oh ! thou captain 
 of the ship ! enter this my pure abode ! Oh ! thou golden bodied, 
 purest among creatures, enter this my pure abode ! Bestower of 
 universal joy, enter this my pure abode ! Eenowned in every place, 
 enter this my pure abode ! Incomparable for virtue ! enter this 
 my pure abode !" 
 
 Then Suddh6dana Eaja, for the sake of those five hundred rela- 
 tives, through consideration for them, caused B6dhisatwa to enter 
 each dwelling in succession whilst he prepared for him his own 
 peculiar abode. 
 
 Now, on the day of his birth there were five hundred Sakya princes 
 born, of whom B6dhisatwa himself was by far the most illustrious ; 
 there were five hundred Sakya princesses born, of whom Tasodhara 
 , was chief; there were five hundred children born of the concubines 
 of Suddhodana, of whom Tchandaka was chief ; there were five hun- 
 dredchUdren born of the slaves of SuddhSdana, who became personal 
 servants of the Eoyal prince ; there were five hundred foals born of 
 the white mares belonging to the Eoyal stud, of which Kautaka was 
 chief; and so also five hundred white elephants appeared of them- 
 selves, and went round the city of Kapilavastu ; five hundred lovely 
 gardens, with fountains, tanks, &o., appeared on each side of the city; 
 five hundred merchant-men with gold, sUver, and precious stones, 
 arrived at the city ; moreover, they had (or, there were) five hun- 
 dred superb umbrellas, and five hundred golden dishes filled with 
 different sorts of grain (as tributej, sent from five hundred different 
 princes ; on the delivery of which the bearers spoke thus : " Ac- 
 cept these things, O King ! which we offer in respect for the Prince 
 now born." At the same time came five hundred Brahmans and 
 
54 THE ROMANTIC 
 
 great Kshatriya nobles, eaoli one accompanied by his wife, to offer 
 their congratulations to Suddh6dana E4ja. 
 
 Then, Suddhodana seeing that all these things were perfectly 
 accomplished, thought thus with himself, "What name shall I give 
 my new-born child ?"— and then he reflected, " since on the day of 
 his birth all things were so perfectly accomplished, therefore, I wiU 
 name him Sheng-li (Sarvarthassiddhai) (perfect prosperity)." Then 
 Suddhfidana opened his treasury, and took a hundred lakhs of 
 gold to offer tt) his child as he gave him the name, according to 
 the words of the Gatha : — 
 
 " Thus within the King's palace 
 
 All things were entirely prosperous. 
 
 Therefore, the young child's name 
 
 Shall be this — Sarvarthassiddha." 
 
 Casting tlie Horoscope. 
 
 § 2. Then Suddhfidana BAja issued his commands that all the 
 astrologers and fortune-tellers should at once repair to the Palace 
 to examine the child and cast his horoscope ; and on their arrival 
 he bade them look well to every sign, whether good or bad, and 
 draw a true conclusion as to the child's destiny. On hearing this, 
 the Brahmans, &c., with earnest purpose examined well the child's 
 appearance, and comparing what they saw with all that was ex- 
 plained in their Sacred Books, they finally drew their conclusions, 
 and thus addressed the King, " Maharaja ! what great fortune is 
 yours ! And why ? Because of the great dignity of this chUd, — 
 he is indeed born a king of aU that lives ! For know. Oh ! King, 
 that his body is marked by the thirty-two infallible signs of great- 
 ness. And of persons so marked there are two sorts — if they be 
 Secular, then they are all universal monarchs fChakravartius) ; 
 but if Eeligious, then they become perfectly illuminated (all-wise), 
 and are destined to be perfect Tathelgatas." 
 
 Then Suddhodana further addressed the astrologers, and said, 
 " What are the signs and the particular places of the signs, con- 
 cerning which you speak ?" 
 
 ' This is generally contracted into Siddhartha. 
 
HISTORY OF BUDDHA. 55 
 
 The astrologers replied, " The thii-ty-two signs of every great 
 man are these following : — first of all, the sole of the foot is perfectly 
 flat and level, all of it equally plump and full. 2. Underneath 
 both feet are the thousand ray'd circles, beautiful and distinctly 
 visible. 3. The Prince's fingers are tapering and long. 4. The 
 heel of the foot round and smooth. 5. The instep high. 6. The 
 fingers with round pliable joints. 7. The fingers and toes seve- 
 rally connected with a fine net-like membrane. 8. The shoulders (?) 
 round as the King of the Stags. 9. Without stooping the hands 
 reach to the knees. 10. That which ought to be concealed is con- 
 cealed. II. Every hair of the skin separate. 12. The hair of the 
 body properly "arranged. 13. The skin soft and smooth as the 
 cotton of the Talas palm. 14. The hair the colour of gold. 15. The 
 body itself cool and pure. 16. The mouth shaped perfectly within. 
 17. The cheek-bones like those of the King of Lions. 18. Both 
 the legs large and broad. 19. The body above and below perfectly 
 proportioned as the Nyagrodha tree. 20. The seven places,^ full 
 and round. 21. Possessed of forty teeth. 22. All the teeth even, 
 and close together. 23. The teeth without discoloration or ten- 
 dency to decay. 24. The four canine teeth [ya-(nga)] white and 
 pure. 25. The body pure, and of a golden yellow colour. 26. The 
 voice soft as that of Brahma. 27. The tongue wide and long, 
 pliable, and red. 28. Possessed of delicate taste. 29. The eyes 
 blue. 30. The eyebrow constantly moving^ like that of the King 
 of the oxen. 31. Between the eyebrows a white circle of soft and 
 pliable hair. 32. An excrescence of the top of the head. 
 
 "Mahslrija! these are the thirty-two superior signs. Whoever is 
 marked with these will become either a Chakravartin or a perfect 
 Buddha." 
 
 The King, having heard this explanation, his heart was fiUed 
 with joy; he exulted greatly, and rejoiced. 
 
 Kow at the time of the birth of Bodhisatwa in Lumbini, when 
 the supernatural light appeared and the earth shook, then the 
 Eishis and the Devas, who dwelt on earth, exclaimed with great 
 
 1 The French version of the Lalita Vistara gives "protuber- 
 ances." 
 
 2 There is some confusion in the Chinese, and this rendering is 
 doubtful. 
 
56 THE EOMAKTIC 
 
 joy, " This day Buddha is born, for the good of men, to dispel the 
 darkness of their ignorance," &o. Then the four heavenly kings 
 took up the strain, and said, " Now because Bodhisatwa is born 
 to give joy and bring peace to the world, therefore is there this 
 brightness." Then the Gods of the thirty-three Heavens took up 
 the burthen of the strain, and the Tama Devas, and the Tusita 
 Devas ; and so forth, through all the Heavens of the Kama, Eupa 
 and Arupa worlds, even up to the Akanishta Heavens, all the 
 Devas joined in this song and said, " To-day Bodhisatwa is born 
 on earth to give joy and peace to men and Devas, to shed light in 
 the dark places, and to give sight to the blind." 
 
 Now at this time there was a Eishi, called Asita^ dwelling 
 at peace above the thirty-three Heavens, who, observing this de- 
 monstration of joy among the Devas, asked them and said, "Excel- 
 lent Devas ! tell me why ye are thus singing, and waving your 
 garments and caps for joy;" — to whom they replied, " Is it pos- 
 sible, that you have not heard that in the city of Kapilavastu, 
 just below the Snowy Mountains has been born a child of perfect 
 beauty, &o., distinguished by the thirty-two great signs, and by 
 the eighty lesser ones, destined to attained Supreme wisdom and 
 to turn the wheel of the Divine Law, and to bring perfect deliver- 
 ance from sorrow, life and death, to men and Devas ?" 
 
 Asita, having heard these things, immediately accepting them 
 as true, descended from the Heaven in which he was staying to the 
 Tsang-chang grove where he usually dwelt on earth.^ Then taking 
 with him his attendant Narada he passed through the air, and 
 alighted not far from Kapilavastu. Standing there he thought 
 thus with himself : " I will enter this city on foot, without any 
 miraculous exhibition of my power as a Eishi." 
 
 Entering the city, therefore, he passed through the crowded 
 streets, and arrived at the palace gates ; meanwhile, the people 
 stood looking on in wonder, some before their doors, others at their 
 windows, others leaning over the balustrades, others on the tops of 
 
 '■ The story that follows and related by Asita, is in the " South- 
 ern Eecords," referred to a tdpaso (ascetic) called Kaladewalo. 
 Vide Tumour's " Pali Buddhistical Annals," E. A. S. B , 1838 
 p. 801. 
 
 ^ Here the description and locality of this grove are given, almost 
 in the same words as in the previous account. 
 
HISTORY OF BUDDHA. 57 
 
 their houses, all fixed in their attention on the proceedings of the 
 Eishi; and they said one to another, "When this Kishi entered 
 the city on a previous occasion, he exhibited his miraculous power, 
 and proceeded through the air to the Palace ; but now he walks 
 pace by pace. Why is it he does so ?" Meanwhile, Asita, standing 
 before the palace gates, addressed the Warder thus : " Go ! tell the 
 King I am here." 
 
 On hearing the message, the King, rising from his seat, or- 
 dered the Warder to conduct the Eishi to his presence with- 
 out delay. Being seated, the King paid him reverence, and said, 
 "I respectfully pay homage to your Eeverenoe;" to whom Asita 
 replied with the following salutation (chant) : " Eternal peace to 
 your Majesty." Then the King addressed the Eishi thus : "What 
 is the occasion of your coming, Eishi ? is it some lack of gar- 
 ments or food or other necessary ? If so, permit me to supply all 
 that you require." To whom Asita replied, "No such trivial 
 matter as this, O King ! has brought me here to-day ; but I have 
 come from very far to see the child just born to your Majesty. I 
 trust that your Majesty, of your great kindness, will let me see 
 the babe." [Accordingly, Asita and Narada proceed to the apart- 
 ment where the child lay.] 
 
 Then Maya, taking the child in her arms, with her hand gently 
 raised, attempted to make him bow his head in reverence towards 
 the feet of Asita. But the ohUd by his spiritual power turned him- 
 self round in his mother's arms, and presented his feet towards 
 the Eishi. On which the King, taking the babe, made the same 
 attempt three successive times, with the same result. 
 
 Now when Asita came to look at the chUd, a bi;ightness like that 
 of the Sun shone from his body, and illuminated the great earth, 
 and his perfectly beautiful and graceful body sparkled like gold ; 
 his head like a precious covering, his nose straight, his shoulders 
 round, his limbs perfectly proportioned. 
 
 Then Asita rose from his seat and addressed the King : " 
 King ! make not the child bow his head to me ! but let me rather 
 worship his feet !" And again he recited this hymn of praise : " O 
 rare event ! Oh ! seldom seen ! A great Being has been born ! 
 — a very great being has been born ! The tidings I heard in 
 Heaven are indeed true, respecting this beautiful babe !" 
 
 Then Asita, unbaring his right shoulder and bending his right 
 
58 THE ROMANTIC 
 
 knee to the ground, took the child in his arms, and, returning to 
 his seat, rested on his knees.' 
 
 Then the Queen said, " Venerable one ! surely you will let the 
 babe reverence you by saluting your feet I" To whom the Eishi 
 replied, " Say not so, Queen ; for, on the contrary, both I and 
 Devas and men should rather worship Him !" 
 
 Then the King taking costly jewels and precious substances, pre- 
 sented them to Asita, who, on his part, pouring water on the King's 
 hands, received the gifts ; but having done so, he at once pre- 
 sented them to the babe as an offering. Then Suddhddana ad- 
 dressed him and said, " O great Eishi ! I offered these things to 
 you, as a tribute of reverence ! I beseech you, keep them your- 
 self '." To whom the Eishi answered, " Tour Majesty gave them 
 to me ! I in my turn gave them to this most excellent child." 
 Suddhodana said, " Because I know the excellency of your merit, 
 Eishi ! I presented these things to you." " But because I 
 perceive the superiority of this child's excellency, I in my turn 
 present them to him." To which SuddhSdana replied, " I fail to 
 understand you, O Eishi !" To whom Asita repUed, " Know, O 
 King ! that with the deepest reverence of body and mind, I take 
 refuge in and submit to this child." Then Suddhddana said, 
 " What are the reasons for your so doing ? I pray you expain 
 yourself." 
 
 To whom the Eishi answered, " Listen, then, MahS,rAja, and I 
 will narrate from beginning to end the circumstances of the case. 
 Know then that I was some time ago dwelling in the Trdyastrifishas 
 heavens. When lo ! I saw all the Devas around me rejoicing and 
 dancing for joy, waving their jewelled caps and their garments in 
 the air. On inquiring the reason of this demonstration they said, 
 ' Know you not that this day is born in the world, in the Northern 
 region just under the Himalaya Mountains in the city of the Sak- 
 yas, called Kapilavastu, of a Father Suddhddana, and a Mother 
 Miya, a very beautiful child, perfect in every respect ; endowed 
 with the thirty -two superior signs, and the eighty inferior ones ; 
 and destined to become completely illuminated, and to preach the 
 perfect Law. Doubtless this child by his Divine wisdom is com- 
 
 1 Vide Speirs' " Ancient India," page 248, for a picture of this 
 scene from Cave of Ajunta. 
 
HISTORY OF BUDDHA.. 59 
 
 pletely acquainted with all events, past and future, and will there- 
 fore be able to preach the Law, even for our sakes, and determine 
 how we and all sentient creatures may escape the entanglements 
 of sorrow and pain.' On hearing this, O King ! I came hither 
 to see for myself this beautiful child !" 
 
 [A long conversation then follows between Suddhodana and Asita, 
 during which the latter speaks of the impossibility of the child 
 ever becoming a Chakravartin, as the astrologers predicted, and 
 as evidence points out eighty personal signs on his body.] [These 
 signs refer to the ' colour of the nails, the shape of the knees, the 
 mode of movement, the scent of the body, and so on.^] 
 
 [Kiouen IX contains 6150 words and cost 3.075 taels]. 
 
 CHAPTEE X. 
 
 " Mahabaja, if, in addition to the thirty-two superior signs', there 
 be also present on the person these eighty inferior ones, know for a 
 certainty that the possessor of these will become a perfect Buddha, 
 and preach the Law." Asita, having spoken thus to the King, began 
 to revolve in his mind at what age the Prince would arrive at com- 
 plete emancipation, and so considering, he perceived by the powers 
 of his intuition that it would be when he was thirty-five years of 
 age, that then he would be completely inspired, and begin to 
 preach the Law for the good of men. And then Asita, seeing 
 plainly that he would not be alive when this took place, began to 
 weep, and exclaimed in his grief—" Alas ! woe is me !" — whilst the 
 
 ^ One of these signs is this. "The hair curly, and turning to 
 
 the right in imitation of the figure ^^ •" From this it seems 
 
 that the figure in question, viz., of the Hwastika, is the symbol of 
 the sun's apparent movement, from left to right. (For a very 
 curious instance of this ancient practice of turning sun-ways, vide 
 Joyce, " Irish Names of Places," Second Edition, p. 29.) 
 
 Another sign is "the fleshy projection at the top of the cra- 
 nium like a mountain," and again " the top of his head so sub- 
 limely high that no man can trace it;" but the Chinese edition 
 adds — " These three signs are wanting in the original." For an 
 account of these signs vide M. B., 367 ss. 
 
60 THE EOMANTIC 
 
 tears coursed down his cheeks ; and then the King and the Queen, 
 the great Ministers, and all the S4kyas wept with him. Then the 
 King, whilst the tears filled his eyes and flowed down his cheeks, 
 sorrowfully inquired of the Eishi, "Oh! Asita ! were not all things 
 carefully attended to ? Did I not fulfil my duty on the birth of 
 this my child ? Were not the signs and portents propitious that 
 now you weep and lament thus ? Tell me, oh, Eishi ! why you are 
 thus afflicted?" Then Asita replied, seeing the King's grief, as 
 follows : " Be not cast down or sorrowful, oh. King ! for in truth I 
 see no unpropitious circumstance whatever connected with the 
 birth of the child ; but, on the contrary, every sign and circum- 
 stance is in the highest degree favourable ; but because I perceive 
 that owing to my age I shall not be privileged to listen to the 
 declaration of the Law, which at the appointed time he shall pro- 
 claim to the world ; on this account I weep !" And then for the 
 sake of the King he repeated the following Gatha : — 
 
 " By grief and regret am I completely overpowered. 
 
 Not to meet Him when he shall have attained Supreme wisdom ! 
 
 Not to hear the words of Him thus born miraculously ! 
 
 What loss — what damage — is mine ! 
 
 Alas ! I am old, and stricken in years ; 
 
 My time of departure is close at hand ; — 
 
 Eeflecting on this strange meeting at his birth 
 
 I rejoice and yet I am sad ! 
 
 Maharaja ! greatly shall this redound to the glory of thy race ! 
 
 What happiness from the birth of this child shall ensue ! 
 
 The misery — the wretchedness of men, shall disappear ; 
 
 And at his bidding peace and joy shaU everywhere flourish." 
 
 " Maharaja ! This is the reason why I weep, because of the 
 thousands who shall find deliverance from this sorrow, and who 
 shall be delivered from the consequences of their errors and sins, 
 and arrive at perfect wisdom through the preaching of this your 
 child, and that I shall not be found amongst these. But it is as 
 the udambara flower which appears only once in myriads of myriads 
 of years, so with the Buddhas, and that I should witness the birth 
 of this child, the future Buddha, and not benefit by his teaching ; 
 this is why I weep, &c," 
 
 [Then Asita begs Suddhodana to explain all the circumstances 
 
HISTOEY OF BUDDHA. 61 
 
 of tlie birth (wMcli have already been related). Suddh6dana 
 having first respectfully offered to the Kishi twenty suits of rai- 
 ment, only one of which Asita accepts, complies with the request.] 
 And so Asita, having heard from the Father of the child an account 
 of these miraculous occurrences was filled with joy, and, rising from 
 his seat, began to withdraw from the Palace; step by step he 
 advanced to the door ; holding Narada by the right hand he took 
 him by the left shoulder and flew away through the air, bearing 
 his body along with him, and finally alighted at the village of 
 Avanti, in South India. Then Asita addressed Narada as follows : 
 " Be it known to you, my child, that a Buddha has come forth, and 
 been born in the world ; you ought, therefore, to become a disci- 
 ple and practise the purity of a Brahmachari, so as to obtain after 
 a period the inestimable benefit of so doing, and secure for yourself 
 Eest and Peace. 
 
 Then again Asita reflected as to the place where' Siddhartha 
 should obtain final illumination, and where he should begin to 
 preach, and he perceived that the first would take place in Magadha 
 and the second at Benares. Then Asita further reflected that he 
 would impress the question of Buddha's birth on the mind of 
 Narada in this way, he would take him to Benares and prepare a 
 Vihara for him to rest in, and thrice every day and thrice every 
 night repeat in his hearing the tidings of Buddha's birth, and 
 urge him to become his follower, and so secure rest to himself. 
 
 And so he did ; and after thus living to a good old age he died 
 full of years. But Narada, overpowered by worldly vanity, on 
 account of the great fame which he had acquired as the disciple of 
 Asita, was unable to attain to the knowledge of the three previous 
 gems, or to say this is Buddha, this is Dharma, this is Stogha. 
 
 Then Suddhodana, hearing of Asita's death, spake thus to all the 
 counsellors of his empire, " Know ye my fears that the words of 
 Asita will surely be accomplished, and this chad wiU assuredly 
 attain to supreme wisdom. Assist me then, great ministers, and 
 let us endeavour to prevent this result by such expedients and 
 precautions as are advisable for the purpose." To whom the 
 ministers replied : " Doubt not, Maharaja ! but that our words wUl 
 be accomplished, and that your son will become a Chakravartiu. 
 But at any rate, to prevent the possibility of any misadventure, let 
 the king use such expedients as are necessary, and multiply around 
 
62 THE EOMANTIC 
 
 the young prince as he grows up every worldly allurement, and so 
 gradually draw him to love his home and family pleasures so that he 
 shall have no desire to stray to the hills and desert places or to 
 practice austerities and become a hermit." Then Suddh6dana, 
 although his heart was filled with apprehensions that the words of 
 Asita would yet be accomplished, nevertheless resolved to follow 
 the advice of his ministers and use every expedient to avert it. 
 He, therefore, summoned aU the Sakya princes and warned them 
 not to say a word to the young Prince when he grew up about the 
 prediction of Asita, and then he called his ministers, and ordered 
 them to release all prisoners throughout his empire, and to liberate 
 every beast and creature that was bound. Moreover, he requested 
 them to summon all the Brahmans throughout the kingdom, to 
 receive from him offerings and gifts, so that in every temple and at 
 every altar there might be held religious services on behalf of the 
 child's future welfare. 
 
 Then the ministers convoked the Brahmans, according to the 
 king's command, from the four regions, 32,000 in all, who entering 
 the Palace of Suddhfidana, each received the appointed offerings 
 during seven days, with a view to secure for the young prince the 
 merit of such unbounded charity, as the Gatha says — 
 "The heart of Suddhfidana fiUed with joy 
 Desired to secure for the prince great merit. 
 He ordered, therefore, his assembled ministers 
 To loose every captive in his empire. 
 And then arriving suddenly at his right mind. 
 He desired above all things to act according to the Law, 
 So assembling the 100,000 milch kine, 
 "With golden-tipped horns and silvered hoofs, 
 Toung in years and of brilliant colour. 
 Each with her calf behind her ; 
 Her skin glossy, rich in milk. 
 At each squeeze of the hand yielding a pint ; 
 And preparing, moreover, endless rare and costly jewels, 
 Gold, silver, grain and aU such presents. 
 For the sake of securing good fortune to the prince 
 These all he presented to the assembled Brahmans.*' 
 [Kiouen X contains 6,090 words and cost 3,045 taols.] 
 
HISTORY OF BUDDHA. 63 
 
 CHAPTER XL 
 
 The selection of a foster-motlier (wife^s sister). 
 
 1. The Prince Eoyal now being seven days old, his motlier tlie 
 Queen Maya, being unable to regain ber strength or recover the 
 joy she experienced whilst the child dwelt in her womb, gradually 
 succumbed to her weakness and died. 
 
 [Bui some of the old Masters say that this is a universal rule with 
 the mothers of all Buddhas, that they should thus die on the seventh 
 day after the birth of their child. For how coydd they bear to see 
 their bahes become Ascetics ? Whilst others say^ that seeing all the 
 wonderful miracles attending the birth of their child, they die of 
 joy.] 
 
 Maya, having thus finished her earthly course, was translated at 
 once to the Tr^yastrinshas heavens, where she was surrounded on 
 every hand by countless Devas who attended her, and whence from 
 time to time she descended to earth to comfort Suddh6dana, and 
 assure him that her joy was now equal to that she experienced 
 during the period of her gestation, and that he should on no 
 account grieve for her, and added this G4tha — ■ 
 " Freed from all partialities. 
 
 Persevering without interruption. 
 
 Ever thinking aright 
 
 Without confusion from first to last. 
 
 His appearance pure as gold. 
 
 His faculties perfectly under control. 
 
 My son can declare the Law," 
 
 And is worthy of all honour." 
 Maya having uttered this Gatha disappeared, returning to her 
 celestial abode. Suddhodana, after this vision, immediately as- 
 sembled all the Sakyas and addressed them thus : " Now that this 
 babe has lost his mother, who is there we may select to take her 
 place, and act as a foster mother to the child ? " Then 500 recently 
 married Sdkya females replied : " I ! I ! am able to take charge of 
 the babe." To whom they replied : " AU ye are too youug, Mahd,- 
 prajapati alone is fit for this charge, and so they all agreed to 
 
64 THE ROMANTIC 
 
 elect Mahaprajapati for the purpose. Then Suddhfidana com- 
 mitted the child to her charge, and allotted to her thirty-two 
 waiting women — eight to nurse the child, eight to wash him, eight 
 to feed him, eight to amuse him. 
 
 [Now Suddhodana Edja had two sons, viz., Siddhartha and 
 Nando; SuklSdana had two sons, Nandaka and Batrika; Amritd- 
 daua had two sons, Aniruddha and Mahanama ; the sister of Sud- 
 dh6dana, called Amritachittra, had one son called Tishya.] 
 
 At this time MahAprajSpati, the royal prince's foster-mother, 
 spake thus to the King — " As your Majesty commands, my care 
 over the child shall be most constant." Thus she sedulously 
 attended him without intermission, as the sun tends on the moon 
 during the first portion of each month, till the moon arrives at its 
 fulness. So the child| gradually waxed and increased in strength; 
 as the shoot of the Nyagrddha tree gradually increases in size, 
 well-planted in the earth, till itself becomes a great tree, thus did 
 the child day by day increase, and lacked nothing, as the Gatha 
 
 " The five'kinds of grain, and wealth and jewels. 
 
 Gold, silver, and all kinds of raiment. 
 
 Both made and not made. 
 
 These things were all self-supplied in abundance. 
 
 The child causing his loving mother 
 
 Always to abound in most nutritious milk. 
 
 So that even supposing it were not sufficient (naturally), 
 
 It became more than enough (thro' his influence)." 
 
 Thus the King and his empire enjoyed complete peace and pros- 
 perity. Neither plague nor famine or other evil came nigh the 
 people, and in every place the love of religion (the Law) increased 
 and flourished as in the old times, when truth and justice were 
 universally prevalent. 
 
 The Presentation of Gifts. 
 
 § 2. Now at this time Suddhfidana Eaja, at the period when the 
 Asterism Chin (the last of the twenty-eight constellations) was 
 passing, and the asterism Koh (o and f in Virgo) coming on. 
 
HISTOEY OF BUDDHA. 65 
 
 caused every kind of costly ornament to be made, viz., 'braoelets 
 for the arms and wrists, for the legs and ancles, necklets com- 
 posed of every species of precious stone, and cinctures, turbans 
 and coronals; in addition to these, there were five hundred 
 Sakyas related to the Prince Eoyal, each one of whom had 
 made other ornaments similar to the above, and having so made 
 them brought them to Suddh6dana Eaja, and spake as follows : 
 " Sadhu ! Great E^ja ! would that your Majesty would permit us 
 during seven days and seven nights to ornament the person of 
 the Eoyal Prince with these costly decorations which we have 
 made ; and so not cause us to have laboured in vain I" Then 
 Suddhodana Eaja, on the morning (of the junction) of the asterism 
 Kwei (Pushya), accompanied by the chief minister Udayana 
 [Father of the Bikshu Udayi^'] and five hundred other Brahmans, 
 all chanting the strain, " This is indeed a lucky time," went with 
 the child to the garden Vimalayuha, from the earliest time ever 
 regarded as a sacred place. 
 
 Within this garden were assembled countless multitudes of 
 people, men and women, young and old, desirous to see the face 
 of the infant child. Moreover, as they went through Kapilavastu, 
 they ordered chariots full of every sort of gift, to precede the 
 Eoyal -Prince, and the charioteer to cry out as he went, "Every 
 one who wants these things may now have them for asking." 
 Again they ordered every kind of music to accompany and go 
 before him, whilst countless women, with every kind of ornament 
 upon their person, occupied the tops of the balconies and towers, 
 the windows and the open vestibules, holding flowers in their hands, 
 desirous to behold the Eoyal Prince, and to scatter the flowers on 
 his person. Moreover, there were crowds of women on each side 
 of the road accompanying the procession with fans to fan his body, 
 and with brushes to clear the road from impediments ; whilst all 
 the Sakyas joined round Suddhddana Eaja, and formed a regular 
 procession. Then Mahapraj4pati, with the child on her knee, rode 
 in the precious chariot, and proceeded to the garden. 
 
 1 Vide •' Manual of Buddhism," p. 199. No doubt Udayi, who 
 is so frequently spoken of in this work, is the same as the Kaludayi 
 of Tumour ( E.A,S.B„ 1838, p. 801) ; but he must not be confounded 
 withLaludayi (i.e., Udayi, the simpleton) of the Somadatta-Jataka 
 (Fausboll, " Five Jatakas," p. 31). 
 
66 THE EOMANTIC 
 
 At this time the chief minister, the Father of TJd4yi, with the 
 five hundred other Brahmans, began in endless laudatory phrases 
 to congratulate the prince, whilst they attached the costly orna- 
 ments they had brought to his person. Having done this, the glory 
 of the prince's body eclipsed the glory of these gems, so that their 
 brightness was not seen, and they all appeared dark and black, 
 even as a drop of ink, utterly lustreless — -just as if we were to com- 
 pare the brightness of the priceless gold, called Jambunada, with 
 that of ashes — so all the gems on his person were lost as the glow- 
 worm's spark in the light of day. 
 
 Then those men, seeing this wonderful miracle (ardbhutadharma), 
 began to recite the following words : " How strange ! how rare ! 
 how strange! how seldom seen!" — whilst all for joy, and with 
 many smiles, waved their garments, and clapped their hands with 
 delight. 
 
 Wow within this garden there was a certain Guardian Spirit 
 called Vimala, who, on this occasion, mounted into space and 
 without being seen began to chant these lays ; 
 
 " Though this great and wide earth 
 With all its cities, towns and hamlets. 
 Its mountains, rivers, and forests, 
 "Were all composed of Jambunada gold ; 
 Yet one ray of glory from a pore of Buddha's body. 
 So fuU of splendour is it. 
 
 Would eclipse aU that gold, and make it appear as a drop of ink. 
 In comparison with the fullness of true religious merit 
 The brightness of gems is as nothing. 
 A man possessed of the distinctive signs. 
 The result of superior excellence, 
 Needs not the adornment of precious stones." 
 
 Having uttered these words, the Spirit immediately caused in- 
 numerable flowers to descend from space, and rest upon the person 
 of the child, after which he returned to his own abode. 
 
HISTORY OF BUDDHA. 67 
 
 The Prince enters School. 
 
 § 3. And now Suddhddana E&ja, remembering that the young 
 prince was eight years of age, summoned all his ministers and great 
 officers of state, and addressed them as follows : " Illustrious min- 
 isters ! I am now in a state of uncertainty as to the most learned 
 man, and most deeply versed in the exposition of the various 
 Shasters whom I may appoint to instruct the prince." 
 
 Then the various ministers replied to the King as follows : " Ma- 
 haraja ! know that Visvamitra is the most perfectly acquainted 
 with all the Shasters, and in every respect the most suited to be- 
 come teacher of the prince, in aU and every kind of scholarlike 
 erudition." 
 
 Then Suddh6dana despatched messengers to Visvamitra to speak 
 to him thus — " Will you, oh, learned Sir ! undertake to instruct 
 the Prince Eoyal in the various branches of polite learning and the 
 usual manual accomplishments P" 
 
 Then Visvamitra replied — " I am ready to obey the Eaja's com- 
 mands." Then the king was glad at heart, and forthwith selected 
 by divination a fortunate day, when a propitious constellation was 
 in the ascendant, and summoned all the old men of the Sakya race 
 to perform such ceremonies as were necessary for the occasion, and 
 then, surrounded by five hundred of the Sakya youths and count- 
 less others, male and female, he sent the young prince to the Hall 
 of Learning. Then Visvamitra, beholding the exceeding dignity 
 of the prince's bearing, unable to control himself, arose from his 
 seat, and instantly fell prostrate at the feet of the child and adored 
 him. Afterwards, rising up, he looked towards each of the four 
 (Quarters, and reddened with shame. Whilst Visvamitra was thus 
 abashed at his conduct, there came from the Tusita heavens a cer- 
 tain Deva called Suddhavara,^ accompanied by countless other 
 Devas, appointed to watch over the young prince, and, without 
 appearing to the sight of any, he chanted this song : — 
 
 " Whatever arts there are in the world. 
 Whatever SAtras and Shasters 
 
 1 [Sing-mian. The "Lalit. Vist." gives Subhanga, p. 120]. 
 
68 THE ROMANTIC 
 
 This (child) is thoroughly acquainted with all. 
 And is able to teach them to others. 
 ****** 
 
 The Deva, having finished this hymn, showered down on the 
 prince every sort of flower, and returned to his abode. 
 
 And now Suddhodana E4ja, having bestowed gifts on the Brah- 
 mans and having delivered the young prince into the care of his 
 nurses and of Visvamitra, returned to Ms Palace. 
 
 Meanwhile, the royal prince first entering on his course of study, 
 taking some most excellent slabs of sandal-wood, known as G6s{r- 
 shachandaua^, to use as writing boards, adorned with the choicest 
 jewels, and the outside (or, the back) sprinkled with the most 
 delicious perfume ; taking these, he came and stood before Visva- 
 mitra Acharya, and spake thus : " My Master ! (Aoharya). In 
 what writing will you instruct me ? shall it be in the writing of 
 the Brahma Devas (or, of Brahma Deva), or the Kia-lu-sih-cha 
 (Kharosti) language [this word signifies "the lips of an ass'''^, or in 
 the writing used by Pushkara Eishi {this signifies the "Lotus 
 flower "] or the Akara writing [this signifies member -divisions (is it 
 Angara?)], or the Mangala language [this word signifies "lucky"], 
 or the Tava language [this word " yava" has no recognised signi- 
 fication], or the language called Ni [this signifies the language of 
 the great Tsin country, i.e., China'], or the writing called Anguli 
 [this word signifies "fingers"], or the writing known as that of the 
 Tananikas [this word signifies '.' chariot riders"], or the writing 
 called Sakava [this word signifies a " cow" or '"' heifer"], or the 
 writing called Pravani [this means " leaf of a tree"], or the 
 writing called Parusha [this signifies " a bad word"], or the lan- 
 guage of the Davida country (for Dravida?) [this means " South- 
 ern India"}, or the language of the Pitachas [this word means 
 " to raise a corpse"], or the language of the Dakshinavatas [this 
 means " to turn to the right "], or the language of the Tirthi [this 
 means "naked mem"], or the language of Uka (for "ugra"?), 
 [this word signifies "bright" or "solemn'" glare], or the Sankya 
 
 ' Ox-head sandal- wood, so called from its colour — a fiery red; it 
 is a question worth considering, whether Alexander's horse, Buce- 
 phalus, was not so named from its color, and not from its shape, 
 as Arrian seems to think. 
 
HISTORY OF BUDDHA. 69 
 
 language [this signifies the art of "numbers"^, or the language 
 called Adamourdha [this signifies to " cover" or " repeat"}, or tlie 
 language called Anouroma, or the language called Vyadashra 
 [this signifies "confused"^, the language called Darada [name of a 
 mountain], the language called "Sikyani" [no meaning], the lan- 
 guage called " Kousa" [this signifies a " bridle"], or the language 
 of Tchina [i.e., of the " great Tsui" (or China)], or the language 
 called Mana [i.e., a measure equal to a "pint"], the Madhyachari 
 writing [the letters of the " middle"^, or the language called " Vit- 
 sati" [i.e., a man], or the writing called Pushpa [a "flower"], the 
 language called Deva [a God], or Naga [a dragon'], or Taksha 
 [no signification'], or Gandharva [a Deva of music], or Asura [no 
 wine drinher], or Garuda [golden-winged'^hird], or Kinnara [meitter 
 man], or Mah6raga [a great dragon], or Meigachata [the sound of 
 all ieasts], or Kakaruda [sound of birds], or Bhaumi Devas [earth 
 gods], or Autarikshadevas [Devas of space], or Uttakuru [the northern 
 region], or the language of Purvavideha [eastern continent], or of 
 TJtohepa [that which is raised], or of Nikchepa [that which is re- 
 jected], or of Sagara [the sea], or of Vajra [diamond], or of Lekha- 
 prakileka [gone after], or Vikhita [fragments of food], Aniboutta 
 [not yet existing]^, or Sastravartta or Kannavartta [revolving num- 
 bers], TJtkchepavartta [raised and revolving], Nikchepavartta [re- 
 jected, revolving], Padalik(hita) [foot], Dvikuttarapadna [union of 
 two sounds in one word], Yavaddasatara [ten sounds], Madhyaha- 
 rini [middle flowing], Eishiyastapatpata [the sufferings of all the 
 Bishis], Dharanipakchari [seeing the earth], Gayanaprekchini [be- 
 holding space], Sarvasatanisanta [all medicinal plants], Sarsanya- 
 grahani [united wisdom], Sasruta [all sounds]." 
 
 The young prince, having recited these different languages, 
 again addressed Visvamitra, saying, " Of all these different styles 
 of writing which does my master design to teach me ?" 
 
 To which Visvamitra, with a smiling face, without any personal 
 feeling of envy or shame, replied in these GSthas : — 
 
 " This child of rare and excellent wisdom. 
 Following the customary rules of the world. 
 
 1 This is the general explanation of the Adbhutadharma section 
 of the sacred (Buddhist) Books, 
 
70 THE ROMANTIC 
 
 Himself, altho' acquainted with all the Shasters, 
 Has deigned to enter my school. 
 
 And now he has thoroughly recited from beginning to end 
 The names of different writing, of which I never heard. 
 Surely this is the Instructor of Devas and men. 
 Who condescends to seek for a master '." 
 At this time, five hundred noblemen entered the college with the 
 royal prince, and began to learn the sounds of the different letters, 
 on which occasion, the Prince, in virtue of his Supreme wisdom, gave 
 forth the sound of each letter in the following excellent manner : — 
 
 1. In sounding the letter " A," pronounce it as in the sound of 
 the word " anitya." 
 
 2. In sounding the letter "I", pronounce it as in the word 
 " indriya." 
 
 3. In sounding the letter " U ", pronounce it as in the word 
 " upagata" (?). 
 
 4. In sounding the letter "ri", pronounce it as in the word 
 "riddhi." 
 
 5. In sounding the letter " O ", pronounce it as in the word 
 "ogha"(P). 
 
 6. In sounding the letter " ta ", pronounce it as in the word 
 " karma," 
 
 7. In sound the letter "kha", pronounce it as in the word 
 " khanda." 
 
 8. In sounding the letter " ga ", pronounce it as in the word 
 "gata "(?).! 
 
 At this time Suddhddana Eaja, again assembling all his minis- 
 ters of state for consultation, spake to them thus : " My Lords and 
 Ministers ! — Which of you can tell me of a skilful teacher of the 
 military arts and the science of war, whom I may appoint to in- 
 struct Siddartha, my son p" 
 
 Then all the ministers respectfully answered the king and said, 
 "Maharaja! the son of Supra Buddha, Kshantedeva by name, 
 is thoroughly competent to teach the Prince aU the martial ac- 
 complishments of which you speak." 
 
 To whom Suddhodana replied, with great joy, " Go summon 
 
 1 [And so on, for all the letters (there are thirty-eight)]. Com- 
 pare the " Lalita Vistara" p. 124 n. 
 
HISTORY OF BUDDHA. 71 
 
 this Kshantedeva to my presence ;" on whose arrival the Eaja spoke 
 thus : " Kshantadeva ! I hear that you are able to instruct .my 
 son Siddartha in all martial accomplishments, — is this the case, or 
 not ?" Then forthwith Kshantadeva addressed the king and said, 
 " Tour servant is ahle and willing to do so." " If so," replied the 
 king, " you have now the opportunity — do so." 
 
 On this occasion Suddhddana appointed a garden for his son's 
 accommodation, in which he might practice aU the athletic and 
 martial accomplishments. (This garden was called Kan-kii, diligent 
 labour). 
 
 Then the prince, entering the garden with five hundred Sdkya 
 youths, engaged himself in every delightful recreation. At this 
 time Kshantedeva, bringing forth the different martial and athletic 
 instruments, began to attempt to instruct the Eoyal Prince. But, 
 on his part, the prince requested his teacher to devote himself to 
 the other SSkyas; "As forme," he said, "I will be my own in- 
 structor;" on which Kshantadeva applied himself to perfect the 
 five hundred young Sakya noblemen in aU the arts of his calling 
 — riding the elephant, archery, chariot racing, and so on. 
 
 This being accomplished and the youths having acquired skill 
 in all these arts ; then Siddartha also replied, " It is well, I am 
 self-taught" (and in the same way with respect to other things). 
 On which, the teacher, Kshantedeva, uttered this Gatha : — 
 
 " Though young in point of years. 
 Yet without using any great effort. 
 How easily he explains and asks learned questions. 
 In a moment he sees through every thing. 
 After a few days' study. 
 
 He surpasses those who have devoted years to it. 
 Perfect in all manly arts 
 He excels all those who enter with him into competition." 
 
 [Kiouen XI has 5615 letters, and cost 2-807 Taels.] 
 
72 THE ROMANTIC 
 
 CHAPTER XII. 
 
 On the excursion for observation. 
 
 § 1. Now the Eoyal Prince, up to the time of his eighth year, grew 
 up in the royal palace without any attention to study; but from 
 his eighth year till his twelfth year he was trained under the care 
 of VisTamitra and Kshantedeva, as we hare related. 
 
 But now, having completed twelve years and being perfectly 
 acquainted with all the customary modes of enjoyment, as men 
 speak, such as hunting, riding and driving here and there, accord- 
 ing to the desire of the eye or for the gratification of the mind ; 
 such being the case, it came to pass on one occasion that he was 
 visiting the Kan-ku garden, and whilst there amused himself by 
 wandering in different directions, shooting with his bow and arrow 
 at whatever he pleased ; and so he separated himself from the other 
 Sakya youths who were also in the several gardens enjoying 
 themselves in the same way. 
 
 Just at this time it happened that a flock of wild geese, flying 
 through the air, passed over the garden, on which the young man, 
 Devadatta,' pointing his bow, shot one of them through the wing, 
 and left his arrow fixed in the feathers; whilst the bird fell to 
 the ground at some distance off in the middle of the garden. 
 
 The Prince Eoyal, seeing the bird thus transfixed with the arrow, 
 and fallen to the ground, took it with both his hands, and sitting 
 down, with his knees crossed, he rested it in his lap, and with his 
 own soft and glossy hand, smooth and pliable as the leaf of the 
 plaintain, his left hand holding it, with his right hand he drew 
 forth the arrow, and anointed the wound with oil and honey. 
 
 At this time Devadatta, the young prince, sent certain messen- 
 gers to the Prince Eoyal, who spoke to him thus— "Devadatta has 
 shot a goose which has fallen down in your garden, send it to him 
 without delay." 
 
 Then the Prince Eoyal answered the messengers and said, " If 
 the bird were dead, it would be only right I should return it forth- 
 with to you ; but if it is not dead you have no title to it." 
 
 1 Devadatta is generally caUed the cousin of Siddartha. Accord- 
 ing to Spence Hardy, he was his brother-in-law. M. B., p. 61. 
 
HISTOEY OF BUDDHA. 73 
 
 Then Devadatta sent again to the Prince Eoyal, and the message 
 was this: "Whether the bird he living or dead it is mine; my 
 skill it was that shot it, and brought it down, on what ground do 
 you delay to send it me ?" To which the Prince Eoyal answered, 
 "The reason why I have taken possession of the bird is this, to 
 signify that in time to come, when I have arrived at the condition 
 of perfection to which I tend, I shall thus receive and protect all 
 living creatures ; but if stOl you say that this bird belongs not to 
 me, then go and summon all the wise and ancient men of the 
 Sdkya tribe, and let them decide the question on its merits I" 
 
 At this time there was a certain Deva belonging to the Suddha- 
 vasa heaven, who assumed the appearance of an old man and 
 entered the assembly of the Sakyas, where they had come together, 
 and spoke thus : " He who nourishes and cherishes is by right the 
 keeper and owner; he who shoots and destroys is by his own 
 act the loser and the disperser." ^ 
 
 At this time aU the ancient men of the Sakyas at once confirmed 
 the words of the would-be clansman and said, " Verily, verily, it is 
 as this venerable one says, with respect to the difference between 
 Devadatta and the Koyal Prince." 
 
 The Story of the Ploughing Match. 
 
 § 2. Novr at another time it happened that Suddhodana Eaja 
 assembled all the SAkya princes, and took with him the Prince 
 Royal to go to see a ploughing-match (or field cultivation or sow- 
 ing). Then in the enclosed space were assembled the half-stripped 
 men, each labouring hard in the ploughing contest, driving the 
 oxen and urging them on if they lagged in their speed, and from 
 time to time goading them to their work. And now, when the 
 Sun increased in his strength, and the sweat ran down both from 
 men and oxen, then for a few moments they ceased from their 
 labours. In the meantime, various insects came forth from 
 
 1 The principle of this decision is not unlike that recorded of 
 Solomon. 
 
74 THE EOMAXTIC 
 
 the ground, and flocks of birds, in the interval of the ploughing 
 exercises, came down in multitudes and devoured them. 
 
 The Eoyal Prince, seeing the tired oxen, their necks bleeding 
 from the goad, and the men toiling beneath the midday sun, and 
 the birds devouring the hapless insects, his heart was filled with 
 grief, as a man would feel who saw his own household bound in 
 fetters, and, being thus affected with sorrow on behalf of the 
 whole family of sentient creatures, he dismounted from his horse 
 Eantaka, and, having done so, he walked about in deep re- 
 flection, thinking about the misery attaching to the various 
 forms of life, and as he meditated, he exclaimed, " Alas ! alas ! 
 how full of misery is human life. What unhappiness there is in 
 birth and death, old age and disease, and in the midst of all this 
 wretchedness to know of no means of escape or deliverance ! But 
 why do men seek for no release P Why do they not strive after 
 rest from toil ? Why do they not contend earnestly for that wis- 
 dom which alone can lead them to escape from the miseries inci- 
 dent to life and death ? Oh ! where may I find a quiet spot for 
 meditation — to cast over these causes of sorrow in my mind .?" 
 
 Then SuddhSdana, having watched the ploughing-match, ac- 
 companied by all the Sakyas, returned to the garden. 
 
 Then the Eoyal Prince, wandering about and looking from place 
 to place for a convenient spot for rest, suddenly saw a secluded 
 space under a Jambu Tree where he could sit in quiet, and then 
 he addressed his attendants on each side, and bade them disperse 
 themselves in other directions," for I," said he, " desire to be alone 
 for a short period." 
 
 Then, gradually approaching the tree, he sat down beneath its 
 shade with his legs crossed, and began to think upon the subject 
 of the sorrows and pain belonging to every form of life. And 
 then, through the power of the love and pity which these reflec- 
 tions produced in his heart, he was wrapt into a state of uncon- 
 scious ecstacy : and, finally, by separating his thoughts from every 
 kind of impure or worldly taint, he reached the first condition of 
 Dhy&na.i 
 
 At this time there happened to be five Eishis fiying, by means 
 
 ^ This incident seems to be the subject of Fig. 1, PI. xxv., " Tree 
 and Serpent Worship." 
 
HISTOEY OF BUDDHA. 75 
 
 of their spiritual powers, through the air, possessed of great ener- 
 gies, and thoroughly versed in the Shasters and Vedas. They 
 were going from the south towards the north, and when they ar- 
 rived just over the Jambu tree in the garden aforesaid, wishing 
 to go onwards, suddenly they found themselves arrested in their 
 course. Then they said one to another, "How is it that we, who 
 have in former times found no difficulty in flying through space 
 and reaching even beyond Sumeru to the Palace of Vaisravana 
 and even to the city of Arkavanta^, and beyond that even to the 
 abode of the Tatshas, yet now find our flight impeded in passing 
 over this tree ? By what influence is it that to-day we have lost 
 our spiritual power ?" 
 
 Then the Eishis, looking downwards, beheld the prince under- 
 neath the tree, sitting with his legs crossed, his whole person so 
 bright with glory th at they could with difficulty behold him. Then 
 these Eishis began to consider — "Who can this be?" "Is it 
 Brahma, Lord of the world ? — or is it Krishna Deva, Lord of the 
 Kama Loka? — or is it Sikra? — or is it Vaisravana, the Lord of 
 the Treasuries ? — or is it Chandradeva ? — or is it Surya Deva ? 
 — or Is it some Chakravartin Edja ? — or is it possible that this 
 is the person of a Buddha bom into the world ?" 
 
 At this time the Guardian Deva of the wood addressed the Eishis 
 as follows : " Great Eishis all ! this is not Brahma Deva, Lord of 
 the World ; or Krishna, Lord of the Kama Heavens ; or Sakra 
 or Vaisravana, Lord of the Treasuries ; or Chandra Deva or Surya 
 Deva; but this is the Prince Eoyal, called Siddhartha, born of 
 Suddhodana Eaja, belonging to the Sdkya race. The glory which 
 proceeds from one pore of his body is greater by sixteen times than 
 all the glory proceeding from the bodies of all those forenamed 
 Devas ! And on this account your spiritual power of flight failed 
 you as soon as you came above this tree !" 
 
 The Eishis, having heard the words of this guardian spirit, forth- 
 with descended from the air, and, standing before the prince, they 
 uttered the following verses of commendation one by one. 
 
 The first Eishi said -^i 
 
 " The world destroyed by the flre of sorrow 
 
 ' Ho-lo-kia-pau-to. 
 
76 THE ROMANTIC 
 
 This one is able to provide a lake of water^ for escape. 
 This excellent Law once possessed (or revealed) 
 Is able to destroy all the so<irces of sorrow." 
 The second said ; 
 
 " In the midst of the ignorance and darkness of the world 
 There is one who can produce such brightness as this ! 
 Once possessed of His most excellent Law, 
 The darkness is dispersed— the world is illumined." 
 
 The third said : 
 
 " In the midst of the vast bog and wilderness of sorrow 
 This great means of conveyance can carry us thro' all. 
 Once possessed of this most excellent Law, 
 Then we can pass over the three worlds without diiSculty." 
 The fourth said : 
 
 " From all the bonds and shackles of worldly sorrows 
 There is some contrivance able to give good deliverance ; 
 So this most excellent Law 
 
 Can deliver men from all the bonds and shackles of life." 
 The fifth said; 
 
 " Whatever miseries of life or death are in the world. 
 This great Physician is able to cure aU j 
 And so the most excellent Law 
 
 Is a perfect remedy for all the sorrows of birth and death." 
 Thus the Eishis, having saluted the prince with these verses, 
 they bowed down at his feet, and three times proceeded to circum- 
 ambulate the place, and then flying away again they went on 
 their way through the air. 
 
 Now at this time Suddhodana, having for a moment lost sight of 
 the prince, was very much alarmed, and asking a man who passed 
 by, he said, " Have you any knowledge as to which way my son 
 the Eoyal Prince has gone ? [These two former sentences are re- 
 peated in the Sanscrit original. Ch. Ed.] He has just now sud- 
 denly disappeared." 
 
 Forthwith the king sent his ministers in every direction to seek 
 for the prince, wherever he might be. Then one of the minis- 
 ters unexpectedly saw him sitting beneath the Jambu tree in the 
 
 1 Literally — " the water of the Lake of the Law." 
 
HISTOEY OF BUDDHA. 77 
 
 shade, lost in meditation and wrapped away in ecstasy. More- 
 over, lie saw that the shadows of the other trees had turned, 
 but the shadow of the Jambu tree alone remained, overshadowing 
 the form of the prince. Then the minister, beholding this mira- 
 culous circumstance, was filled with exultation and joy, and going 
 away on foot, he summoned the king to the spot, and said — 
 
 " The son of the Mahardja is now dwelling 
 Beneath the shade of the Jambu tree, wonderfully seated. 
 With his legs crossed, lost in meditation and ecstasy. 
 The brilliancy of his person like the brightness of the Sun or 
 
 Moon, 
 This in truth is the great Master, 
 From whom the shadow of the tree turns not away. 
 Oh ! would that the king himself would come and see. 
 And say what means this wonderful appearance of the prince; 
 So bright his body that he resembles Mah4 Brahma, 
 Or S&kra Deva, god of Trayastrinshas, 
 So wonderful the brilliancy of his spiritual splendour 
 That it lights up with glory aU that wood !" 
 
 Suddh6dana Eaja, having heard this intelligence, immediately 
 went to the spot beneath the Jambu tree, and there he beheld his 
 son sitting cross-legged beneath the tree, just as in the darkest 
 night a burning mountain belching forth fire from its summit is 
 visible, or as suddenly from the black clouds the bright moon 
 emerges, or as a lamp shines in a dark room. Then the Edja, 
 having witnessed the sight, was filled with awe, the hairs on his 
 body were ruffled and stood erect, whilst he bowed down at the feet 
 of his son and, filled with inexpressible joy, exclaimed, " Sadhu ! 
 Sadhu ! my sou has indeed great personal merit." And then he 
 added these verses — 
 
 " As the flaming top of a mountain in the night. 
 Or as the full autumn moon in the midst of darkness. 
 So beholding my son as he sits in meditation. 
 Every hair of my body is imperceptibly moved." 
 Then the king again bowed at his son's feet, and added this 
 Gatha — 
 
 " I now bend this body of mine 
 Before the thousand radiated excellent foot. 
 
78 THE EOMANTIC 
 
 Now for the first time since his birth 
 
 Beholding unexpectedly the Prince lost in meditation." 
 
 At this time there were some little children engaged in play, 
 dragging along a rahbit trap (?), and passing the place where the 
 king was, they were making a noise and laughing, on which one of 
 the Ministers reproved them and said, " You children ! hold your 
 tongues, and make no noise '." On which they replied, " And why 
 may we not make a noise and play ?" On which the minister replied 
 in a verse — 
 
 " The sun, though it is past noon. 
 
 Cannot draw its shadow beyond this tree. 
 
 And so the exceeding brightness, 
 
 TTnequalled in the world. 
 
 Of this one who sits in meditation beneath the tree 
 
 Unmoved and unaffected as Sumeru, 
 
 Siddhartha the prince royal ! from the depth of his heart 
 
 Causes the shadow not to depart." 
 
 On the Betrothal of the Prince. 
 
 [Lit. pushing — art — contention — marriage^ 
 
 § 3. And now the Prince, growing up by degrees, reached his nine- 
 teenth year. And when at this age, his father Suddh6dana Eaja 
 caused three Palaces to be constructed for him, each of them for 
 a different season of the year. The first a warm palace, calculated 
 for the winter ; the second a cool palace, for the summer ; the third 
 fit for the spring and autumn. These palaces were severally sur- 
 rounded by gardens, in which were tanks and pleasant streams of 
 water, and every kind of delightful flower to please the senses. 
 
 Moreover, the king appointed a great number of skilful and 
 distinguished personal attendants to wait on his son. Some to 
 rub his person, others to smooth it, and others to anoint and bathe 
 him. There were hairdressers, looking-glass holders, etc., etc., 
 besides some to perfum'e his garments, others to keep the Bezoar 
 (new hwang); others to keep the hair chapletsj others again 
 
HISTOEY OF BUDDHA. 79 
 
 were in charge of his wardrobe, every garment in which was made 
 of Kasika material. [Whereas his Royal Father only wore Kasika 
 on the outside, his under garments being made of every miscellaneous 
 stuff.-] 
 
 MoreoTer, the prince was surrounded by servants both male and 
 female, brought up on the purest food. The Prince himself partook 
 only of the daintiest fare, and every sort of luscious fruit. Thus 
 every day and every night brought him some fresh joy and pleasant 
 diversion, protected by a beautiful white umbrella during the day, 
 and sleeping under the finest gauze canopies by night. 
 
 Now at this time Suddh6dana Eaja, having watched his son 
 gradually growing up to manhood, once more recalled the words 
 of the Kishi Asita to his memory, and in consequence he summoned 
 the great ministers of the Sakya race to an assembly, and spake 
 thus to them : " Do you not remember at the time of the birth of 
 the Boyal Prince that the assembled Brahmans and Asita all bare 
 record when they calculated the babe's horoscope, that if he re- 
 mained a prince he would be a Chakravartin, but if he became 
 a recluse, he would be a supreme Buddha. Now then, my ilitiis- 
 ters, teU me by what contrivance I can prevent the Prince leaving 
 his home and assuming a religious life ? " 
 
 Then the Sakyas answered and said, " Tou ought, O King ! to 
 construct another Palace for the Prince, and let there be prepared 
 there every accommodation for voluptuous pleasures, with women 
 and hand-maidens ; so the prince will give up the idea of leaving 
 his home and becoming a recluse ; as the Gdtha says : — 
 
 " The record of Asita 
 Certain and unchangeable. 
 The Sakyas exhort (the king) to build a palace. 
 Expecting to prevent (the prince) from leaving his home." 
 
 Then Suddhodana Eaja said again, " Sakyas ! which of all the 
 daughters of our race is fit to be the wife of the Prince Sudd^r- 
 tha? 
 
 At this time five hundred of the Sd,kyas exclaimed, " My daugh- 
 ter ! my daughter, is fit !" IThe two previous sentences in the 
 Sanscrit original are repeated several times. The present is a digest. 
 Ch. Ed.] 
 
 Then Suddh6dana E4ja began to think with himself thus : "If 
 
80 THE ROMANTIC 
 
 I do not go to the Prince Eoyal and consult with him about taking 
 n. wife, then I shall but provoke him to disobey and thwart my de- 
 sign j and again, if I do go to him and consult, then I fear he will 
 take the subject deeply to heart, and in the end not fall in with 
 my views. "What then shall I do ? what expedient shall I adopt ? 
 I will do this ; I wUl cause every sort of precious ornament to be 
 made, and, when complete, I wiU offer them to the prince with the 
 request that he will distribute them among the females of his 
 tribe, and then, having trusty persons in watch, I will request 
 them to look well and observe the prince's countenance, and on 
 whichever of the ladies he looks with tenderness, her wiU I select, 
 and propose to him for a wife." 
 
 Accordingly the king ordered every kind of jewelled ornament, 
 and delightful trifle (un lung), to be made of silver and gold; and 
 then he sent messengers throughout Kapilavastu to proclaim as 
 follows : " After seven days the Prince Eoyal desires all the ladies 
 of the Sakya race to assemble at the court, and after receiving 
 them he purposes to distribute among them every kind of precious 
 ornament and delightful toy. Let aU the ladies, therefore, come, 
 as they are bidden, to the palace gate !" ^ 
 
 Then six days passed, and on the seventh the Prince Eoyal, first 
 going forth, arrived in front of the gate of the palace, and advanc- 
 ing towards his cushioned throne, he sat down. Thereupon the 
 ladies, decorated with every sort of precious jewel, began to as- 
 semble in numbers before the palace, desiring to see the prince, 
 and still more anxious to receive from him the jewels and precious 
 toys he had promised to bestow upon them. 
 
 The prince, seeing the ladies coming, took the jewels he had by 
 him, and the ornaments which had been made, and began to bestow 
 them as he proposed ; whilst the ladies, because of the grace and 
 beauty of the prince's demeanour, could not look him straight in 
 the face ; but each one simply passing by and bowing the head in 
 profound obeisance, took her gift and departed. And now, when 
 all the gifts were exhausted, at the very last, there came a certain 
 damsel of the family of Basita, of the Sakya tribe, whose name was 
 Yasodhara, the daughter of Mahanama, the great minister of state, 
 surrounded on every side by a circle of personal attendants, to see 
 
 1 Swayambara, Speir, •• Anc. Ind.," p. 126. 
 
HISTORY OF BUDDHA. 81 
 
 the Prince Eoyal. "Witli an easy gait, and lier eyes fixed before 
 her, she advanced towards the prince, as one who had known him 
 in old time, and, without any timidity, addressed him thus — 
 " Your Eoyal Highness ! what gift or costly ornament have you 
 for me ?" The prince forthwith replied, " Tou have come too 
 late, the presents are all distributed." To whom she replied again, 
 " And what have I done that you should not, have reserved one 
 forme ?" To whom the prince said, "I do not refuse to give you 
 one, but why did you not come in time." Now, on the prince's 
 finger there was a very costly signet-ring worth a hundred thou- 
 sand (pieces of gold). Taking this from his finger, he oifered 
 it to Tas6dhara. Tas6dhara rejoined, "Tour Highness! I can 
 remain here by your side, perhaps you may have something else 
 to give." On this the prince replied, " Ton can take my necklace 
 of pearls if you please;" — to whom she rejoined, "It would be a 
 pity for me to do that, and so deprive the prince of that which so 
 much becomes him." Saying which, she departed in no very ami- 
 able temper. 
 
 The story of Yasodbara. 
 
 § 4. ' At this time the world-honoured one, having arrived at com- 
 plete enlightenment, was addressed by the venerable Udayi as 
 follows : " How was it when you were still residing in your father's 
 royal palace, and you offered to YasSdharA the priceless jewels and 
 ornaments that adorned your person, you were unable to cause her 
 any gratification ?" 
 
 On this Buddha answered TTdayi as foUows : " Listen ! and 
 weigh my words. It was not only on this occasion that Yasod- 
 hara was discontented with the gifts I offered her, but from old 
 time, because of an offence she had taken through successive 
 ages, she has never been pleased with me." On which TJd^yi said. 
 
 1 Here we have the first of the frequent episodes (Avadanas) 
 which occur in this history. It is a story of Yasddhara in a pre- 
 vious birth. In all these stories the supposition is made that 
 Buddha has arrived at complete inspiration or enlightenment 
 before he enters on the narrative, and so is able to reveal all that 
 occurred in time past. 
 
 a 
 
82 THE ROMANTIC 
 
 " Oh ! would that the world-honoured Buddha would recount this 
 history to me." 
 
 At this time Buddha addressed the venerable Udayi and said, 
 " I remember in ages gone by, there was in the country of Kasi, 
 and in the city of Benares, a certain king who was an unbeliever. 
 That king had a son who, for some trivial fault, was banished by 
 his father from the kingdom. As he wandered along, he came to 
 a certain Eevalaya, and having there contracted a marriage^ with 
 a woman he stopped in the place, and lived with her. Now, after 
 a time it so happened that, aU their food being exhausted, this 
 king's son went out to hunt to try to get something to eat. It so 
 chanced that on that day he shot a large sort of lizard, and having 
 skinned it, he out up the flesh, and put it in a pot of water to boil. 
 When it was nearly cooked, the water in the pot having boiled 
 away, the king's son said to his wife, • This flesh is hardly done 
 yet, wiU you run and get some more water ?" She immediately con- 
 sented, and went to fetch it. In the meanwhile, her husband, 
 overcome with hunger and not having patience to wait, began to 
 eat the flesh that was in the pot, and at last finished it all, without 
 leaving a morsel. Just as he had finished, his wife came back 
 with the water, and, seeing the pot empty, she asked her husband 
 ' Where has the flesh gone ?' He immediately prevaricated, and 
 said, 'Do you know, just after you left, the lizard came to life 
 again, got out of the pot and ran away.' But his wife would not 
 believe that the half-cooked lizard had really so suddenly come to 
 life again and got away ; for she said, ' How is it possible ?' and 
 so she thought to herself, ' the fact is, this man of mine has eaten 
 it all up, and now he is mocking me by telling me this stcry about 
 the animal running away.' So she took offence, and was always 
 in a poor temper. 
 
 "Now, after the lapse of a few years, it came to pass that the king, 
 the father of the prince, died ; at which time all the ministers sent 
 for the young prince, and immediately anointed him king. On 
 this the king, having ascended the throne, caused every kind of 
 precious jewel, costly ornament, and splendid robe, to be brought 
 to him, and these he forthwith presented to his wife, the queen. 
 
 ' It must be understood that in all these stories many expres- 
 sions are rendered into polite English. 
 
HISTORY OF BUDDHA. 83 
 
 Notwithstanding this, although so liberally and ungrudgingly 
 provided, her face revealed not the slightest pleasure or happi- 
 ness ; but she remained gloomy as before. On this tie king ad- 
 dressed her and said, ' How is it, notwithstanding the priceless 
 gifts I have bestowed on you, that you still remain so gloomy and 
 so sad ? You are jusf as unhappy now as you were before ?' Then 
 the queen forthwith replied in the following GAtha, — 
 
 " Most noble monarch ! listen ! 
 In years gone by, when you went to hunt, 
 Taking your arrows and your knife, 
 Tou trapped and killed a certain lizard. 
 Tou skinned it and put it on to boil, 
 Tou sent me to fetch more water for the pot ; 
 Tou ate the flesh, and did not leave a morsel ; 
 Tou mocked me and said it had run away.' 
 
 And now, TJdayi ! you should know, that at this time, the king 
 was myself — the queen was Tas6dhard, and by this one trans- 
 gression in those days long gone by, I entailed on myself this 
 perpetual result, that no gift of mine or precious offering can ever 
 cause joy to Tasodhara." 
 
 The Competition. 
 
 § 5. Then those messengers whom Suddhfidana had appointed to ob- 
 serve secretly the conductof the Prince Eoyal, having with great care 
 watched the glances of his eyes as he was confronted with each of 
 the maidens or spoke to them— having observed all this with great 
 attention, immediately sought the presence of the king, and ad- 
 dressed him thus — "Maharaja! there happened to come to the 
 reception, amongst others, a daughter of the chief minister, Maha- 
 nama, who, after saying a few words to the prince, stood by him 
 for some short time, and in a smiling way conversed with him. 
 We observed how their eyes met, and what secret glances there 
 were, and we doubt not about the meaning of these interchanges 
 of look !" 
 
84 THE KOMANTIC 
 
 Then the King, having heard this report of the secret messengers, 
 began to think whether the prince really intended to show pre- 
 ference for this maiden. At length, having selected a lucky day, 
 he sent a certain Brahman, the Lord of the Empire, to the house 
 of that S^kya Prince, Mah^nama, to deliver this message — "I 
 understand your highness has a daughter; let her, I pray you, 
 contract a marriage with my son, the Prince Eoyal." Then Maha- 
 nama replied, " Our Sakya rules are these — if a man excel all 
 others in martial exercises, then he is crowned victor, and carries 
 oflf the prize of the fairest maiden; but if he fail, then no such 
 prize can be his. I fear the Prince Eoyal has been brought up 
 delicately, and has learned none of the arts and practices of 
 chivalry, either in tilting, or wrestling or boxing; but how can 
 I wed my child to one so utterly void of skiU in these arts, as I 
 fear the prince to be ?" 
 
 The messenger, viz., the Lord of the Council, having heard this, 
 returned forthwith to SuddhSdana and reported it. The Eaja, on 
 hearing the message, was afflicted with chagrin, for his thoughts 
 were these — " These words of Mahinama, I fear, are true words;" 
 and so he sat silent and still, lost in thought and cast down by 
 his reflections. The Prince Eoyal, observing this, respectfully ap- 
 proached his father's presence, and three times in succession in- 
 quired the cause of the Eaja's grief. His father at first told him 
 he had far better not inquire ; but on the question being repeated 
 three times, he told the prince precisely how the matter stood. 
 
 The prince, having learned the truth, spake thus to his father — 
 " Let your majesty issue a proclamation that I am ready to compete 
 with all comers, in the arts and exercises of war ; or, is it not your 
 wiU that I should so compete ?" The king, hearing these words, was 
 much rejoiced, and could not overcome his feelings of exultation, 
 and turning to his son he asked him earnestly — " And are you, my 
 son, prepared to carry out this project, and compete, as you say, 
 against all comers in the arts and exercises of war ?" The prince 
 replied, " Listen to me, Maharaja ! I am quite prepared and 
 able ! only let the Sdkya youths be assembled, and I wiU challenge 
 them all in the arts, and every feat of strength and skill !" Then 
 the king ordered it to be proclaimed throughout the city of Kapila- 
 vastu, in every one of the principal thoroughfares and at the head 
 of every steeet, that at the expiration of six days, and on the 
 
HISTORY OF BUDDHA. 85 
 
 Eeventh, the Prince Sidddrtha would go forth to the place of 
 tournament and contend in the arena, against all comers ! Then 
 on the seventh day aU the Sakya youths, belonging to the five hun- 
 dred families, with Siddartha at their head, having assembled 
 together, went forth from the city and proceeded to the place of 
 tournament. 
 
 At this time the great Minister, Mahdnama, having caused his 
 daughter Tas6dhara- to be adorned with every choice ornament 
 (placed her in a conspicuous place), and made this proclamation 
 respecting the victor — " Whoever the victor may be in this contest 
 of skill and of arms, he shall carry off this my daughter as his prize." 
 Then Suddhodana and all the old Sfikya lords arrived at the 
 jousting place, and with them countless crowds of young men and 
 women, belonging to the ordinary population, desirous to see the 
 prince and the Sakya youths contest for the prize. And first they 
 determined to compete in the art of writing, and they appointed 
 Visvamitra to be umpire, to decide both as to the quickest and 
 neatest and best writer among them. At this time Visvamitra, 
 knowing ah-eady the prince's eminent skill in every kind of writing 
 and his incomparable talents, smiled gently to himself, and re- 
 peated this Gatha :— 
 
 " Amongst men, or in heaven above. 
 Amongst Grandharvas, Asuras, or Garudas, 
 Whatever writing or books there be. 
 The Prince is able thoroughly to understand them. 
 Neither I, nor any of you. 
 
 Know even the names of these different writings. 
 Although I am appointed here to judge and decide. 
 Yet I certainly know that he wiU entirely surpass you." 
 Then those Sakya youths proceeded in a body and addressed Sudd- 
 h6dana Kaja thus — " We have found out that the prince, your 
 majesty's son, is far superior to us in writing ; but now let there 
 be an examination in the art of figures, that we may know who is 
 best in this." 
 
 Now, there was in the assembly a very eminent master of arith- 
 metic, called Ardjuna — the most skilful of all professors of the art. 
 Him the SAkya youths requested to act as umpire, saying, " Your 
 honour wOl please decide as to which of us excels in the art of 
 calculation and arithmetic." 
 
86 THE KOMANTIC 
 
 Then the prince proposed a Bum to one of the yonng SSkyas. 
 The youth copied it down, but was unable to do it, and so with 
 two of them and three; till at last all the five hundred copied it 
 down, but could not solve it. Then the prince invited them to 
 propose a calculation for him to make, on which one of the Sakyas 
 cried out, " I wiU give you a sum you cannot do ;" but he failed ; 
 [and so two, up to the whole five hundred]. Then Ardjuna, in 
 astonishment and delight, uttered this Gatha : — 
 
 " Well done ! a victory this to be ever kept in mind ! 
 Clearly answering every proposed calculation without error ! 
 The five hundred SSkya youths challenged him to the trial j 
 But though all together they made the trial — ^"twas vain ! 
 Oh ! what depth of wisdom and memory is here ! 
 What power of calculation and what quickness ! 
 Surely we have found a master of figures 
 Able even to count the drops of the ocean ! 
 Be silent, then, all ye Sakyas — and hold your peace ! 
 To contend with an one like this, ye are unable ! 
 He who has exhibited such rare talents 
 Ought only to be allowed to contend with myself !" 
 
 At this time all the Sakyas, conceiving great reverence in their 
 hearts for the young prince, rose up at once from their seats, and, 
 with joined hands, did him homage and exclaimed, " Sidd4rtha ! 
 O mighty prince ! yours is the victory ! verily, yours is the un- 
 doubted victory !" 
 
 And then they addressed Suddh6dana and said, " Wonderful ! 
 wonderful good fortune is yours, MaharSja ! in possessing such a 
 son ! gifted with such merit, such wisdom, such aptitude of speech, 
 so sweet, so soft, so perfect in every word of his mouth !" 
 
 Then Suddhfedana, filled with joy and satisfaction, turned to the 
 prince with a smUe and said, " Well done ! but are you able, do 
 you think, to compete with Ardjuna, the master of figures, in pro- 
 posing some rare problem or expedient, in solution of questions of 
 this sort ?" The prince replied, " MahArSja ! I am able to do so." 
 The king answered, " If you are able to do so ! now is your time." 
 Then Ardjuna, the master of figures, asked the prince the follow- 
 ing question, " Eespeotable prince ! are you able to recite the 
 numeration of figures above a lakh ?" 
 
HISTOEY OF BUDDHA. 87 
 
 The prince replied, " I am able." Then Ardjuna, the master of 
 figures, replied, " If so, let me hear you !" 
 
 Then the prince began, "One hundred hundred thousand ia 
 called a koti[i. e., a thousand myriad, [Gh. ed.)'], a hundred kotis 
 is called an Ayuta [i.e., ten lakhs {Oh. ed.)], a hundred Ayutas 
 is called a Niynta, a hundred Niyutas is called a Prayuta, a 
 hundred Prayutas is called a Kangkara, a hundred Kangkaras 
 is called a Vivara, a hundred Vivaras is called an Akshobya, a 
 hundred Akshobyas is called a Tivasa, a hundred Yivasas is called 
 an TJtsanga, a hundred TJtsangas is called a Bahuna, a hundred 
 Bahunas is called a Nagabala, a hundred Nagabalas is called a 
 Titibala, a hundred Titibalas is called a Vyavasthanaprajna(pa)ti, 
 a hundred of these is called a Hetuhila (and so on in the centenary 
 scale, as follows): a Kalap6ta, a Hetvindrata, a Samantalambha, 
 a Gannaganti, a Nimaradjya, a, Madabala, an Agamada, a Sarva- 
 bala, a Yisandjnapati, a Sarvasandjfia, a Tibutagama, a Parik- 
 shaya; if this numeration is used it is done by pounds, ounces, 
 grains, etc. contained in Mount Sumeru (when ground to powder). 
 Above this is an enumeration caUed Dhavadjaganimana; above 
 this there is another enumeration called Savani; above this is 
 another called Pranada ; above this is another called Ifigga ; above 
 this another called Kar6shtavata ; above this another called Sar- 
 vanikchepa, by aid of this numeration one proceeds according to 
 the sands of one Granges, or two, and so on. Above this, again, is 
 an enumeration called Agasava ; in this one proceeds according to 
 the sands of myriads of kotis of Ganges Elvers. There is an enume- 
 ration above this called Paramanu pravesa." 
 
 At this time ArdjUna, the master of figures, addressed the prince 
 and said, "And as to the enumeration which depends on the 
 number of minute atoms of dust as a basis, are you able to explain 
 this also ? If so, be pleased to do so." 
 
 The prince replied, " Listen, then, to what I ain about to 
 tell you. Seven grains of these minute atoms of dust make 
 one mote (such as one sees in a sunbeam), seven motes make 
 one hare-grain (such as a hare raises in running?), seven hare 
 grains make one sheep-grain, seven sheep-grains make one ox- 
 grain, seven of these make a nit, seven of these a flea grain, 
 seven of these a mustard-seed grain, seven of these a grain of 
 barley, seven of these a finger-joint, seven finger^joints make 
 
88 THE EOMANTIO 
 
 half a foot (cubit), two of these a foot, two of these a forearm, 
 four of these a bow, five bows a halbard, twenty halbard lengths 
 make what is called a breath {sih, i.e„ as far as one can walk 
 with one inspiration of the breath), eighty of these make a 
 krosa, eight krfisas make a ySjana. Now, then, who in all this 
 assembly can tell me how many minute grains of dust there are 
 in one yojana ?" 
 
 Then Ardjuna, the master of figures, replying to the prince, 
 said, " Most illustrious sir ! I indeed feel this question beyond 
 my knowledge — I am in utter confusion of mind, how much more 
 others, who are comparatively ignorant. Nevertheless, I pray you 
 answer the question yourself — how many minute grains of dust are 
 there in a yojana?" 
 
 [Kiouen XII contains 6,782 words, and cost 3.391 taelsto print.] 
 
 CHAPTER XIII. 
 
 The competitiou in martial exercises (continued). 
 
 § 1. (The prince, having answered the previous question, the nar- 
 rative proceeds). 
 
 Then Ardjuna, the master of figures, and all the S&ya youths 
 were highly delighted and exulted with great joy. They took oflF 
 their costly garments and jewels to present to the prince, and 
 addressed him in these laudatory stanzas. " Well done ! well 
 done ! thou art indeed pre-emineiit amongst us in the knowledge 
 of figures, O prince ! as well as in the art of writing. Incompar- 
 able is thy skill and thy knowledge." And then they added again, 
 " "We acknowledge thy victory in these matters, let us now com- 
 pete in martial exercises !" 
 
 At this time, there was amongst the assembled S4kyas one great 
 minister whose name was Sahadeva, him they appointed umpire. 
 
 Then Ananda began the joust, having placed at the distance of 
 two krosas an iron drum as a target. Devadetta placed one at 
 four krosas distance; whUst Nando (Sundarananda) placed one 
 six krosas off. The great minister MahSnama, of the Basita family. 
 
HISTORY OF BUDDHA. 89 
 
 placed one eight kr6sas off. Then Sidd^rtha placed a, target, hard 
 as diamond, ten krfisas off. Forthwith Ananda began, and hit his 
 target in the midst, but could not go beyond, and so with Deva- 
 datta and the others. Then Sidd^rtha, the prince, having taken 
 his stand, and received the bow handed to him, desired first 
 of all to try its strength, and so bent it with his hand till it 
 broke. " Is there no one," he then said, " in the city, who has a bow 
 fit for me to use ?" Then Suddhddana E^ja was greatly rejoiced, 
 and replied, " There is ;" whereupon the prince inquired, " Maha- 
 raja, teU me, where ?" To whom the Eaja answered, " Tour grand- 
 father, called Sinhahanu, had a bow which now is kept in a 
 temple of the Devas, and is ever honoured by offerings of incense 
 audfiowers; but all the Sslkyas in the city cannot string that bow, 
 much less draw it when strung." Then the prince desired his 
 father to send for the bow at once, and bring it to him. Then 
 when it was brought each of the Sakya princes attempted to string 
 it, but in vain, not even Mahanama with all his strength. 
 
 Then it was handed to the Eoyal Prince, who without even rising 
 from his seat, and with no show of great exertion, having taken 
 the bow in his left hand, took the string in his right and with his 
 finger in a moment he strung it and thrummed the string, the 
 sound of which filled the city of KapUavastu, and filled the hearts 
 of the people with fear as they inquired, " What sound is that ?" 
 
 Then certain persons told them, " It is Siddartha, the prince, 
 who has just strung the bow. of his grandfather Sinhahanu, on 
 which account his father has bestowed upon him every sort of gift." 
 Then the prince, taking the arrow in his right hand and fixing it, 
 drew back the string of the bow home to his breast, shot his arrow 
 beyond each of the targets till it came to the one ten krosas dis- 
 tance, which it penetrated through, and then disappeared in the 
 far distance. 
 
 Then the assembled Devas sang in space — 
 " Thus the most victorious and virtuous on earth, 
 (Hereafter) seated on the throne of the Euddhas of old. 
 He whom all the people and families of Magadha 
 Now behold the conqueror with the arrow and bow ; 
 Having perfected the six Paramitas by the force of his wisdom. 
 Shall overcome all his opponents and his enemies, 
 Mara, Sorrow and Death, etc. etc. 
 
90 THE ROMANTIC 
 
 The Devas, having uttered these stanzas, showered down on 
 the prince every kind of beautiful flower, and so disappeared. 
 Meanwhile, the Lord of Heaven, S^kra, seizing the arrow, which 
 the prince had shot as it passed through space, took it to the 
 thirty-three heavens, wherefore in that heaven this day was con- 
 stituted a fortunate one, and all the Devas, assembled in mass, paid 
 reverence to it by scattering flowers and incense; and even to 
 this time the day of the Arrow Festival is observed amongst them. 
 
 Then the S4kya youths exclaimed, ' The Prince Siddartha has 
 conquered all comers in this matter of distance. Now let us com- 
 pete in shooting for the purpose of penetration." ^ Now not far 
 off, there was a succession of seven Talas trees close together ; 
 through these trees they were accustomed to shoot, some of their 
 arrows going through one or two or three of the trees. The 
 prince taking an arrow, sent it entirely through the whole of the 
 seven, and the arrow entered the earth at some distance beyond, 
 and broke into a hundred bits. Then they placed the figure of 
 an iron boar between the trees, and the prince shot his arrow right 
 through the seven, and where his arrow entered the ground beyond 
 the seventh, it penetrated down to the very bottom of the earth 
 (yellow fountain), and there sprung up through the hole it made a 
 spring of water, which is called to this day the " Arrow Well." 
 
 Then they placed seven iron jars of water at equal distances, 
 and fastened lighted tow on the top of their arrow ; they shot some 
 through one and some through two, without extinguishing the 
 flame ; but the prince shot through the seven, and his arrow then 
 set on fire a grove of Sala trees beyond the seventh. Then the 
 S&kya youths allowed themselves conquered also in this exercise. 
 
 They then agreed to compete with the sword, as to who could 
 strike the heaviest blow. Then one of them cut through one Talas 
 tree, another through two, but the prince cut through seven, and 
 so clean was his cut that the trees fell not until the Devas raised 
 a fierce wind, which caused the trees to fall to the ground. Then 
 the Silfyas, who thought that the prince had not even cut through 
 one tree, were convinced of his prowess and skill. (And so the 
 contest continues, in riding, wrestling, and boxing.) 
 
 1 These various feats of skill and strength are to be found 
 among the sculptures of Boro Buddor, copies of which have been 
 recently published by the Dutch Government. 
 
HISTORY OF BUDDHA. f)l 
 
 At length Sidddrtha, the prince, having achieved the victory in 
 every contest greatly rejoiced the heart of hie father Suddhodana, 
 he exulted with delight which he could no longer repress. He 
 therefore ordered his own white elephant to be harnessed with 
 every sort of costly housing, and to be brought to the place of 
 tournament for the prince to return to Eapilavastu. 
 
 The elephant, accordingly, was being brought forth from the city, 
 when it so happened that Devadatta was just entering the gate 
 (through which it was proceeding). Seeing it, he asked some- 
 body, " Where is this elephant going ?" Whose reply was this — 
 " The elephant is going to fetch Sidddrtha, who is about to return 
 to the city on its back." 
 
 Then Devadatta, fiUed with envy on account of the prince's 
 victories in all the martial exercises, stepped in front of the 
 elephant, and, seizing his trunk with his left hand, with his right 
 hand struck him one blow on the head and felled him to the 
 ground, and then hurling him round three times, he deprived him 
 of life. 
 
 Thus the elephant lay in front of the gate, so that the inhabi- 
 tants of the city could not enter or depart from it. 
 
 Devadatta had scarcely departed when anot her Sakya youth, called 
 Nanda, approached, who, wishing to enter the city gate, was un- 
 able to do so on account of the carcase of the elephant lying in 
 the way. So he inquired of the people, " Who did such a deed as 
 this ?" They replied, " None other than Devadatta, who, taking 
 the elephant's trunk in his left hand, feUed him to the ground 
 ■with one blow of his right." 
 
 Then Nanda, considering the great strength of Devadatta, was 
 astonished, yet, thought he, the carcase of the creature is in the 
 way of the people who want to leave or enter the city, so he seized 
 the elephant's tail with his right hand, and dragged him some 
 seven paces behind the gateway. 
 
 A little while after the Prince Eoyal himself approached, about 
 to enter the same gate of the city, and observing the elephant 
 lying as it was left by Nanda, he inquired of the passers by, "Who 
 killed this elephant ?" to which they replied, " Devadatta, with 
 one blow, killed him." Then the prince said, " It was an un- 
 seemly thing to do." Then again he inquired, "And who dragged 
 him away from the gate ?" The crowd replied, " It was Nanda, 
 
92 THE ROMANTIC 
 
 the youth, who seized his tail with his right hand, and dragged 
 him to the spot where he is." The prince on this said, "It was 
 a right thing, and a seemly thing to do." 
 
 And then the prince considered with himself, "Notwithstanding 
 this exhibition of strength on the part of these two Sakya youths ; 
 yet the carcase of the elephant may cause a nuisance, lying here 
 so close to the city." Thus thinking, he took the elephant with 
 his left hand, and raising it with his right hand, he hurled it 
 through the air beyond the seven gates and the seven ditches of 
 the city, more than a krfisa's distance. Then the elephant, falling 
 on the ground, caused a deep indent, which up to the present 
 time is called the Elephant-ditch. 
 
 Then the assembled multitude exclaimed, " Wonderful ! won- 
 derful ! what a strange and surpassing miracle is this ■" and then 
 they added the following stanzas : 
 
 " Devadatta indeed killed the elephant. 
 And Nauda dragged it seven paces from the gate. 
 The prince with his hand hurled it thro' the air. 
 And thus formed the deep ditch without the city." 
 At this time the great minister M^ahanama, seeing the prowess 
 and skill of the prince, repenting him of his former rash words, 
 exclaimed, " (I said), • The prince is unskilful in martial exercises, 
 and brought up softly within the palace, how then can I betroth 
 to him my daughter ?' But now I have witnessed his skill, and 
 I pray him to accept my child in wedlock." 
 
 At this time the prince, selecting a fortunate day, sent every 
 kind of present of jewels and costly ornament to Tas6dhara, whilst 
 she, attended by five hundred dancing women, came to the Palace 
 of the prince, entering which they retired to the inner apartments, 
 and there indulged themselves in every species of nuptial delight, 
 as the Gatha says, — 
 
 " Tas6dhar4, the daughter of the great Minister, 
 Whose fame was known in every land. 
 Selecting a fortunate day for her marria<j-e. 
 Approached and entered within the royal precincts. 
 And afforded the Prince every sort of pleasure. 
 
 Even as Kusika, the Lord of Heaven, 
 Enjoys the company of Sasi his Queen." 
 
HISTORY OF BUDDHA.. 93 
 
 The Story of the ISTobleman who became a Needle- 
 maker. • 
 
 § 2. At this timethe world-honoured one, having arrived at complete 
 enlightenment, vfas addressed hy TJdayi as follows: — "World- 
 honoured ! Tathagata ! how was it in days gone by when you first 
 gained the company of Tas6dhara, not induced by her high ex- 
 traction or family renown — or riches, or even by her beauty — but 
 by superiority in competition with your rivals ?" To which Bud- 
 dha replied, " Listen ! TJdayi ! and I will tell you — weigh weU my 
 words ! It was not only on this occasion that I thus gained pos- 
 session of Tas6dhar4 in marriage ; but it was so from very remote 
 time. I remember, for instance, in ages gone by, beyond compu- 
 tation, that there was a certain cunning workman in metals, living 
 in Benares, who had a daughter very beautiful to look at, and 
 her body perfectly formed, her eyes large and even, so that there 
 were few in the world equal to her ! She was loved by many ! It 
 so happened that at this time there was a nobleman of Benares 
 who had a son, who also was extremely personable and attractive. 
 And on a certain occasion this youth caught sight of the girl, 
 before named, as she was looking out of a window in the tower of 
 the dwelling where lived her father. No sooner had he seen her 
 than there was produced in his breast an ardent love. Thinking 
 of nothing but his love, he returned homewards to his parents' 
 abode, and there addressing his father and his mother he said, 
 " In the house of So-and-So, a worker in metal, I have seen a girl, 
 the daughter of the artizan, whom I love with all my heart, and 
 desire to possess as my wife.' Then his parents replied to him 
 thus : ' Tou must not, by any means, take this girl, the child of 
 a mechanic, or defile the threshold of our door with her presence; 
 if you want a wife, choose one from the family of a minister of state, 
 or of a nobleman, or at least of a respectable householder.' Then 
 the youth replied, ' It is no use my looking elsewhere for a wife, 
 I desire none other but this child of the worker in metals ; if I do 
 not possess her I will put an end to my life, for it benefits me not 
 to live without her.' On this the parents of the youth, fearing he 
 would put an end to himself, went forthwith to the house of the 
 
94 THE ROMANTIC 
 
 iron worker and spake thus — ' Tour daughter may contract a mar- 
 riage with our son.' But the iron-worker said, ' I cannot permit 
 my daughter to marry any one who is not skilful in working 
 metals.' Then the father and the mother said, ' Respectable Sir ! 
 what possible use would it be for your daughter to marry such a 
 man — one who could never afford to give her either comforts or 
 clothes and scarce food enough ?' The iron-worker said, ' I know 
 all that, yet I seek a fellow craftsman for my daughter, and to 
 none else will I give her.' 
 
 " Thefather and the mother, havingunderstood this, went straight- 
 way and told their son just what the man had said. Then the 
 youth, being resolved to possess the girl, went and provided him- 
 self with the tools fit for a worker in metals, and applied himself 
 thoroughly to master the craft. He soon contrived to learn how 
 to make needles, and having manufactured a good many, he began 
 to rub them to a great degree of fineness, and with oil and polish- 
 ing made them beautifully bright and clean. Then making a 
 needle-case of a joint of bamboo, he went straightway to the abode 
 of the iron-worker, and approaching the street, standing at the 
 head of the road, he began to chant this song — 
 
 " ' Made of the smoothest, purest iron. 
 Shining bright and polished well. 
 The work of deftest iron-worker, 
 Who'll buy my needles !' 
 
 " At this time the daughter of that iron-worker was sitting at 
 the window in the tower, and hearing the nobleman's son singing 
 
 his ditty, she replied to him in the following sono- : . 
 
 " ' Oh my ! how mad the man must be ! 
 Tou cannot have the least reflection ; 
 To come thus to the iron-master's house. 
 And shout, " Who'U buy my needles ?" ' 
 
 " Then the nobleman's sou again sang a verse in reply to the 
 maiden, — 
 
 " ' Most fair and lovely maid ! 
 Indeed I am not mad or rash ! 
 My talent is that of a skilful handicraftsman. 
 Who knows quite well to make superior needles ; 
 Tour father, if he only saw 
 
HISTORY OF BUDDHA. 95 
 
 The teauty and tlie finish of my work. 
 
 Would give your hand to me in marriage. 
 
 And with yourself confer upon me boundless wealth !' 
 
 " Then the girl ran down and told her father and mother the pur- 
 port of the words she had heard, and said, ' Oh ! my dear parents ! 
 there is a man outside our door who has just spoken as I have told 
 you, and sang it in a loud voice, ahout his needles.' Then the old 
 people immediately called out to the nobleman's son to approach 
 and come indoors, and then they asked him and said, ' Well, Sir ! 
 and is it true that you are able to make beautiful needles ?' He 
 replied, ' I am able.' The old man then added, ' Let me see 
 some of your ware, that I may have an idea of your skill.' Then 
 the noble youth took out of his bamboo cane a needle to show him. 
 The old man, having examined it, replied, ' Eespectable youth ! 
 you are skilful in making needles ; you drfll the holes well.' Then 
 the noble youth answered — ' This needle is nothing ! I have 
 others in my case far superior to this ;' on which he took another 
 out of his bamboo ease and showed it to the old man. Having 
 examined it, he again began to praise the workmanship and said, 
 ' Very well made and drilled indeed !' Then the youth said, 
 • Oh ! this is nothing, I have others better than that.' So he 
 took out a third and showed to the old man, who, having looked at 
 it, cried out — ' Beautifully made 1 beautifully drUled indeed !' 
 Then the youth said, ' Oh ! I have better needles than that ;' 
 on which he took out another and showed him. The old man, 
 having examined it, exclaimed, ' Tou are indeed a clever crafts- 
 man, you are able to make beautiful needles ;' — and so again and 
 again till the sixth needle, on seeing which the old man said, 
 ' This excels anything I ever saw. Oh ! it is very fine work in- 
 deed !' Then the youth, taking that needle in his hand, placed 
 it gently in a vessel of water, and lo ! it floated on the surface. 
 Seeing thia, the old man cried out — 'Wonderful! never have I 
 seen such a thing;' and, being fiUed with delight, he turned to 
 the nobleman's son and said — 
 
 " ' Never before have I heard or seen. such a thing ! 
 Such needles were never yet made ; 
 Now my heart is glad indeed — 
 Tou may take my daughter, I give her to you !' " 
 
96 THE ROMANTIC 
 
 Then Buddha addressed Udayi and said, "You must know, 
 TJdayi, that at that time I was the nobleman's son, the girl was 
 TasddharS, and that I took her then to wife, not on account of her 
 distinguished family and not on account of her excessive beauty, 
 but I took her only as a witness of my skilful handiwork — even so 
 now I take her as a proof of my skiU (in other matters)." 
 
 The Choice of Gotaml 
 
 § 3. At this time then of all the Sdkya princes, the three who ex- 
 celled in the arts and martial exercises were Siddartha first, then 
 Nanda, and then Devadatta. Now it happened that just at this time 
 there was a certain noblemen in Kapilavastu, a chief minister of 
 the family of Dandi, whose name was Pani. He was very rich in 
 every kind of property, both in cattle and grain, money and slaves, 
 with jewels and precious gems of every sovt in vast abundance, 
 so that there was nothing for his heart to desire more, and his 
 palace was like that of Vaisravana. 
 
 He had an only daughter called G6tam{ ; she was very beau- 
 tiful, and unequalled for grace. Not too taU or too short, not too 
 stout or too thin, not too white or too dark. She was young and 
 in the prime of her beauty. Then Suddhodana, hearing of her 
 fame, having selected a favourable day, sent a messenger, a. Brah- 
 man, to the house of the minister Pani, ^vho spake thus — " I hear 
 you have a daughter called G6tami, we ask you to give her to the 
 Prince Siddartha in marriage." At the same time, the father of 
 Nanda sent a similar message on behalf of his son, and so also 
 Devadatta, having heard that Suddhodana was seeking Q-dtaml for 
 Siddartha, sent a message to Dandi, and said, " I require you to 
 give me your daughter in marriage, if you do not I will bring great 
 loss to you." Then Dandi was in much distress of mind, and he 
 reflected thus— "These three powerful families have sons un- 
 equalled in skill and prowess, and I have only one daughter, and 
 they each demand her in marriage; so that if I give her to Sid- 
 dartha, I make the others my mortal foes, and so likewise if I give 
 her to Nanda or Devadatta — I know not what to do." Being 
 
HISTOEY OF BUDDHA. 97 
 
 thus exceedingly perplexed, he became pensive and sad and could 
 do nothing but sit still and think over the matter, trying to con- 
 trive some expedient by which to escape from the dilemma. 
 
 Then G6tami, seeing her father thus silent and sad as he sat 
 still, came to his presence and said, " Honoured father ! why are 
 you so sorrowful and pensive as you sit here in silence ?" To this 
 her father replied, " Dear Gotaml ! ask me not, nor inquire fur- 
 ther — these matters are not for you to know." Yet she asked 
 him a second time, and notwithstanding a similar reply, she 
 pressed him a third time to tell her the reason of his grief. Even 
 then he refused to tell her; but when a fourth time she said, 
 " Dear father, you ought to let me know the cause of all this, nor 
 try to conceal it from me;" — then he answered her and said, 
 " Dear Gotami ! since you insist upon it, listen to my words and 
 weigh them well ! You must know then that Suddhodana E&ja 
 has sent to me demanding you in marriage for the Prince Sid- 
 dartha; but at the same time both Nanda and Devadatta are 
 making similar overtures, and threaten me with their anger if I 
 do not consent, and therefore, because I do not know how to adjust 
 this matter so as to avoid trouble, I am in perplexity and sit 
 here in grief. Then Gotaml answered her father and said, " Dear 
 father ! don't be distressed ! I will arrange this matter myself. 
 I will give my father no further trouble than to ask for a man to 
 follow my directions and make my intention known, and then I 
 will select the husband of my choice." 
 
 At this time Dandapani, having attended to Gotaml's directions, 
 immediately sent to the Eaja, and begged him to proclaim through- 
 out the city of Kapilavastu that after seven days, G6tamt, the 
 SSkya princess, would select a husband; " Whatever youths therefore 
 desire to obtain her hand let them, after six days, assemble toge- 
 ther fat the Palace) for her to choose one of their number." Then 
 after six days all the Sakya youths, with Sidd4rtha at their head, 
 were assembled at the Palace gate. Then Suddhodana, taking with 
 him aU the old and reverend S&kya ministers, and surrounded 
 by countless multitudes of men and women, came all together to 
 the place of assembly. Then Siddartha with the Sakya youths 
 around him, waited to see on whom the choice of GStaml would 
 fall. At this time the maiden Gotami, the six days having ex- 
 pired, very early on the morning of the seventh, arose, and bathing 
 
 H 
 
98 THE ROMANTIC 
 
 her person she proceeded to decorate herself with the choicest 
 jewels and the most costly robes; around her head she wore a 
 chaplet of the loveliest flowers, and, surrounded by a suite of 
 maidens and accompanied by her mother, she proceeded to the 
 place of assembly. Gradui^y she drew near, and having come 
 she entered the Palace. 
 
 Meantime the Sakya youths, of whom Nanda and Devadatta were 
 foremost, had in the early morn anointed themselves with every 
 kind of unguent and perfume, and decorated their persons with 
 gems and costly robes, aU except Sidd^rtha, who had taken no 
 pains to ornament his person, and was dressed in his usual attire, 
 simply wearing his earrings, and having three small golden flowers 
 in his hair as ornaments. Then Gotaml, accompanied by her 
 mother, entered the assembly, and her mother spoke to her thus — 
 " Whom will you select of aU these as a husband ?" Then GStaml, 
 looking on one after the other till she had observed the whole of 
 the five hundred youths, answered her mother thus — "Dear 
 mother ! it seems to me that all these youths are very much deco- 
 rated with ornaments. As to their persons they appear to me 
 more like women than men. I, indeed, as a woman, cannot think 
 of selecting one of these as a husband, for I cannot suppose that 
 any youth possessing manly qualities, fit for a woman to respect in 
 a husband, would dress himself out as these have. But I observe 
 that Siddartha, the Prince, is not so bedizened with jewels about 
 his person, there is no love of false appearances in his presence, 
 I do not think that he is of the eileminate disposition that these 
 are — my heart is well affected to him. I will take Sidddrtha as 
 the husband of my choice." Then G6taml in her right hand hold- 
 ing a beautiful wreath of Sumana flowers (jasmin), advancing past 
 all the youths in succession went straight up to Siddartha, and 
 having reached him she stopped, and then taking the jasmin 
 wreath, having fastened it around the neck of Siddartha, she 
 gently put her arm upon the back of his head and said, " Sid- 
 dartha ! my Prince ! I take you to be my lord and my husband !" 
 Then Siddartha replied, " So let it be — so let it be, even as you 
 say." At this time Siddartha in return took a jasmin wreath 
 and fastened it round the neck of the maiden Gotamt, and spoke 
 thus — " I take you to be my wife; you are now my own wife." 
 
 Then Suddhodana Eaja, seeing this wonderful course of events, 
 was greatly rejoiced, and his heart danced withdelight, so that he 
 
HISTORY OF BUDDHA. 99 
 
 could not conceal or overcome it; and all the people present, who 
 had witnessed the proceeding, were pleased with the happy result, 
 and shouted at the top of their voices ; they danced and sang, and 
 again they cried, " Hurrah ! hurrah !" They struck up the music 
 and waved their garments and their caps in the air. But the 
 S4kya youths were greatly oast down and dejected; they hung 
 their heads in shame and disappointment, and each in stealth 
 slipped away in every direction, and returned to their homes. 
 
 Meantime, Siddartha causing the choicest gems which he pos- 
 sessed, and every jewelled ornament to be brought forth, presented 
 them to Gotami with which to adorn stiU more her person, and 
 then, surrounded by five hundred dancing girls, she proceeded to- 
 wards the palace of the prince her husband, and entering into 
 the inner apartments she partook of the joys of wedded life. 
 
 [Kiouen XIII contains 6726 words, and was printed at a cost of 
 3.363 taels.] 
 
 CHAPTEE XIV. 
 Story of G6tami. 
 
 § 1 . It came to pass in aftertime, when the world-honoured one had 
 arrived at complete enlightenment, that UdAyi asked him the fol- 
 lowing question — " What were the previous relations between 
 yourself and Gotami that led to her selecting you as her husband 
 from amongst all the Sikya princes ?" To whom Buddha replied, 
 " Listen, TJdiyi, and weigh my words well. It was not only on 
 this occasion that Gotami rejected the proffered addresses of others 
 and exhibited a preference for me; but I reipember in ages gone 
 by that in the Himalaya region there were assembled together 
 every kind of beast, each of whom wandered here and there seeking 
 food according to its taste and preference. At this time amongst . 
 those beasts there was a very beautifully marked tigress, unrivalled 
 for grace of form and strength, her skin sleek and shining. All 
 the male beasts were on this account enamoured of her, and wished 
 to possess her as their own, one saying, ' Come with me,' and 
 another 'Come with me.' So at last the beasts said one to 
 another, ' Let us not quarrel over this matter, but let the lovely 
 tigress herself decide whom she will select for herself, and let him 
 
100 THE EOMANTIC 
 
 be her husband.' Now at this time I was king of these beasts. 
 So, first of all came the buffalo king, and advancing to the tigress 
 he said, ' Amongst men my very droppings are used, to make the 
 purest and sweetest incense ! For this reason, oh ! beautiful tigress, 
 you ought to select me to be your husband.' Then the tigress 
 replied to the buffalo king and said, ' Above the back of your 
 neck I observe a high projection, fit for a yoke to rest upon by 
 which you may draw a chariot or other vehicle— how can I select 
 you, possessing such an objectionable form, or desire to have you 
 as my lord and husband ?' Then came a large white elephant 
 towards the tigress and addressed her thus—' I am the great 
 elephant-king of these snowy mountains— in all warfare I am used 
 as one that invariably secures victory. Such vast strength do I 
 possess, you cannot refuse to select me as a husband.' 
 
 " Then the tigress replied, ' But you, if you come near to or hear 
 the roar of the lion king, are filled with fear and trembling and 
 take to instant flight, you give proofs of abject terror and confusion 
 as you go, how then can I take you to be my husband ?' 
 
 " At this time, in the midst of those beasts, the lion king of the 
 herd came forward towards the tigress and spake thus — 'Look 
 well and examine my proportions and my form ; see how in the fore 
 part I am large and powerfully made, whilst in the flank I am 
 graceful and sleek. I dwell in the midst of the mountains, and 
 pass my life without restraint, and I am able to protect and feel 
 for other creatures, I am lord of all the beasts, there are none 
 who would dare to compete with me, whoever sees my form or hears 
 the sound of my roar takes at once to instant flight ; I am not able 
 to speak further about my prodigious strength or my majestic and 
 graceful form ; but I ask you, dear tigress, as you know all this, 
 to select me and take me as your husband.' Then the tigress 
 replied to the lion and said, ' Tour strength is very great, and 
 your spirit high and noble, your body and entire mien are in the 
 highest degree graceful ; now, then, I have selected you as my hus- 
 band, and I desire to honour and respect you henceforth as I ought 
 to do.' 
 
 " Now at this time I was the king of these beasts, and this beau- 
 tiful tigress was Gotaml that now is, the other beasts were the 
 five hundred Sakya princes, and as the tigress then selected me 
 after my address, so in the present life Grotaml selected me as a 
 husband in preference to all the Sakyas." 
 
HISTORY OF BUDDHA. 101 
 
 Life in the Palace. 
 
 §2. At this time Suddhodana RSja established three separate palaces 
 for the accommodation of the Prince. In the first palace there 
 were appointed a certain number of women to attend upon him 
 during the first portion of the night; in the second palace (o'r 
 apartment of the palace) others were appointed for the middle of 
 the night ; and in the third, for the after part of the night. Yaso- 
 dhar4 was queen of the first, surrounded by twenty thousand 
 attendants. ManSdara [this means " thought-hold"} was queen of 
 the second. [There are some Doctors of the Law who say that the 
 attendants on Manddara only knew her name, hut never saw her pre- 
 sence.^ Over the third palace Gotami 1 was queen. All the women 
 who waited on the Prince were together six myriads. [Others say 
 ten myriads.] In each apartment two myriads, all of them S4kya- 
 born, and besides these eight myriads of others who were not 
 Sikya-born. 
 
 Moreover, S uddh6dana, in recollection of what Asita had predicted , 
 caused a vast hall to be constructed, with a fialf-subdued light, like 
 that of the Autumn Sun when it is clouded over, in which matters 
 might be only half observed as it were, and adapted for secret 
 pleasures at any time ; and all the approaches and passages con- 
 nected with this he ordered to be constructed in a manner to 
 conceal no dirt or refuse of any sort, lest the Prince, perceiving 
 such things, should at any time be disgusted. Moreover, within 
 the Palace he organised a performance of music of many thousand 
 instruments ; amongst which were the following : — A thousand flat- 
 lutes of twenty-three strings (hong-hau), a thousand harpsichords 
 (ku-chang), a thousand five-stringed guitars (in), a thousand small 
 drums, a thousand dulcimers with thirteen cords (chuk), a thou- 
 
 1 There is much confusion in the different books about the wives 
 of Buddha. In the present work there are three names given, 
 viz. — Tasodhara, Manodara, and Gotami. In the Lalita Tistara 
 the names are Yasodhara, daughter of Dandapaui; Mrigadja 
 (born of a Gazelle) and TTtpalavarna (^Lal. Vist., p. 152, n.). The 
 Chinese memoir, at the end of the Shan-men-yih-tung, gives three 
 names, viz., Kieou-i (this corresponds to Gotaml) ; Yaso(dhar4), 
 the mother of Eahula ; Lou-ye, which is generally i-estored to 
 Mrigadava. Burnouf (Introd., p. 278), quoting from Ksoma, makes 
 
102 THE EOMAKTIC 
 
 sand large lutes (kam), a thousand viols (pi pa), a thousand soft 
 drums (sai ku), a thousand large drums, a thousand fifes (tik), a 
 thousand organ-like instruments (shang), a thousand copper cym- 
 bals, a thousand paudean pipes (sin), a thousand dulcimers (pat 
 chuk), a thousand bamboo flutes with seven holes (chi), a thousand 
 conch trumpets (lo). AU these musical instruments, producing 
 toerent sounds, were played and accompanied by singing, and 
 regulated by movements of the hand by day and night, within the 
 royal apartments of the Prince's Palace, without interruption — 
 resembling in sound the uncertain and deep muttering that comes 
 forth from a great cloud.^ 
 
 Thus then the Prince passed his time in the midst of a hundred 
 thousand most beautiful and accomplished women, enjoying every 
 species of delight and receiving every service and attention at their 
 hands, whilst they, adorned with every kind of ornament of gold, 
 silver, and precious stones, etc., conspired to amuse and gratify 
 him with music and dancing, even as Sikra participates in every 
 sort of pleasure at the hands of his attendants, sometimes chatting 
 with one in words of soft dalliance, glancing at one another, smiling 
 at one another, embracing one another, sighing, ogling, looking at 
 one another with head inclined, indulging in every kind of soft 
 caress, etc. Thus ! thus did the Prince pass his time with the 
 beautiful women of his harem, and receive every possible pleasure, 
 without leaving his palace. 
 
 Meanwhile Suddhodana Eaja, in recollection of the prediction of 
 Asita, endeavoured, as the Prince grew in years, to remove from him 
 
 the three wives to be Tas6dharjl, Gopa, and TJtpalavarna ; but in 
 the Lalita Visiara (p. 96, n. ) it is said that Tas6dharfi, and Gop3, 
 are often confounded. Eitel, on the other hand, says (sub. voce, 
 Gautamt) that Kieou-i is the same as Mahaprajapati. Eemusat 
 (Fo-koue-ki, p. 7ii, i speaks of Kieou-i as the wife of Buddha, and 
 the mother of Eahiila; but again, Klaproth (Fo-koue-ki, p. 2U4) 
 makes Kieou-i the same as KatchanA, evidently guided by Turnour, 
 who makes Buddha speak of his wife as Buddhakachau4, i.e , Yasq- 
 dhara (E.A.S.B., 1838, p.816). In any case I do not think Kieou-i 
 can be restored to Gopa, it must be either G6tami, or Kumarl ; 
 the former is the more probable. 
 
 1 This passage is well illustrated by Plate Ixxiii., Fig. 1 , Tree, 
 and Serpent Worship ; the scene of that plate can be no other than 
 the appearance of Udayi in the Zenana, to exhort the women to 
 renewed blandishments (vide infra). 
 
HISTORY OF BUDDHA. 103 
 
 all acquaintance with suffering or other evil association, and sur- 
 round him with subjects that might cause him to turn his mind to 
 other pursuits than those of a religious life, and for this reason he 
 restrained him within the precincts of the palace j even as the 
 Gatha says, — 
 
 " Maharaja, because the Prince was increasing in years. 
 And because he was mindful of the words of Asita, 
 Eemoved from him all knowledge of sorrow or crime. 
 And constantly consulted with his wise minister (how to effect 
 his purpose)." 
 
 The Fear of Bimbasara. 
 
 § 3. In this manner for ten years the Prince- lived within the palace 
 of his father the Eaja, nor once removed without. 
 
 Now at this time, in the Southern country of Magadha, there was a 
 king whose family name was Sanrani,' and his own name Bimbasara, 
 who, being fearful of some enemy arising who might overturn his 
 kingdom, frequently assembled his principal ministers to hold dis- 
 cussion with them on this subject. Being so assembled on one 
 occasion, he addressed them thus — " Do you, my ministers, make 
 diligent inquiry and search throughout the kingdom, and see if 
 there be anyone therein capable of overcoming me (in personal 
 strength), and so able to deprive me of my regal power j and if so, 
 see to it that he, is prevented from doing so." The ministers 
 accordingly went forth and dispatched two messengers to go 
 through the dominions of the Eaja, and have a care to the direc- 
 tions of the king. These two men accordingly, having heard the 
 du'eotions, proceeded throughout the limits of the kingdom and its 
 borders in order, and when about to return homewards there was 
 a man came to them and said, "Away to the North, there is a 
 very high precipitous mountain belonging to the Himalaya range ; 
 underneath the wooded belt of that mountain there is a separate 
 tribe of people called the Sakyas; belonging to this race is a 
 
 1 Shen-lin-ni, doubtless for Srenika, Foucaux, 96, n. ; or Srenya, 
 ■vide 229, n. 2. 
 
104 THE ROMANTIC 
 
 youth newly born, the first-begotten of his mother, whose appear- 
 ance is very beautiful, and the most distinguished both of that 
 territory and of that famUy, in every respect most admirable and 
 in every particular perfect. His body possesses the thirty-two 
 signs of a great man and the eighty inferior signs. On the day of 
 his birth the Brahmans calculated his horoscope, and this was the 
 result, that in view of the marks above named on his body, if he 
 remained in secular life he would became a Chakravartin, and 
 rule over the four continents, possessed of all the insignia of a 
 universal monarch; if he became a recluse that he would be a 
 Budda Tathagata Arahato Sammasambuddha, and possessed of 
 the ten names peculiar to so great a Saint, etc." At this time 
 those two messengers returned immediately to Bimbasara Eslja, 
 and narrated what they had heard just in the same words, and 
 exhorted him at once to raise an army and destroy the child, lest 
 he should overturn the empire of the King.^ Then Bimbasara, the 
 King of Magadha, replied at once, " Eespeotable Sirs ! speak not 
 in this way ; for if, as you say, this youth is to become a Holy 
 Chakravarti Eaja and to wield a Righteous sceptre, then it becomes 
 me to reverence and obey him, in consideration of his spiritual 
 power and dignity, and so we shall obtain peace and joy under his 
 rule. If he becomes a Buddha, his love and compassion leading 
 him to deliver and save all flesh — then we ought to listen to his 
 teaching and become disciples. So that looking at each or either 
 of these beneficent results, it is quite unnecessary to excite in my- 
 self any desire to destroy such a Being." 
 
 The Gates around the Palace. 
 
 § 4. At this time SuddhSdana Edja caused a wall to be constructed 
 around the palace which the Prince Eoyal occupied, which wall 
 had only one gate to it; this gate (or wall) was named, "Te- 
 
 1 Here is another of the singular coincidences of the narrative 
 with the Gospel History. The Thibetan books, moreover, teU us 
 that Bimbasara had, after a long conflict with the King of Anga, 
 been obliged to pay a general tax to mark his subjection to the 
 latter. (Ass. Trans., xx, p. 47.) 
 
HISTORY OF BUDDHA. 105 
 
 slian" (desert — beast); behind the gates were barricades constructed, 
 whicli required five hundred men to open and remove, and when 
 the gate itself was rolled back on its hinges the sound thereof could 
 be heard for a distance of half a y&jana. Moreover^ in the imme- 
 diate garden-precinct of the palace he constructed a gate with a 
 bolt and bar that required three hundred men to move, and when 
 the gate was opened the sound thereof could be heard at a distance 
 of a tr6sa ; and then, again, in the very palace itself he constructed 
 a similar gate that required two hundred men to open, and the 
 sound whereof could be heard at a distance of half a kr6sa. These 
 three gates were guarded within and without with guards armed 
 with morion and glaive, spear and bow, and triple-pointed halberd 
 (and other warlike weapons), to keep strictly the approaches to the 
 palace. Such great preparations and precautions did the King 
 take, lest his son should leave the allurements of his home and 
 wander away to the wild mountain solitudes. 
 
 The voice from Space exhorting him to flee. 
 
 §5. At this time dwelling in space there was a Devaputra called T'so- 
 Ping ( make-pitcher ) . This Deva, having watched the Prince Eoyal 
 for ten years dweUiug in the palace and enjoying every Sensual 
 pleasure, began to consider and think thus — " This Prabhapala 
 B6dhisatwa Mahdsatwa too long a time is indulging himself with 
 worldly pleasures, dwelling in his palace and partaking of the five 
 enjoyments of sense. We must not permit these lusts to cloud and 
 besot him, his mind and senses to be darkened and deluded; — 
 quickly-! quick ! files the time. Prabhapala must be taught now 
 to recognise the just limits of such things, and that he ought at 
 once to let them go and leave his house (i.e., become a recluse). If I 
 do not take some preparatory step in this direction, and incite him 
 to fiee from these things, it will be too late. I will now, therefore, 
 recite some verses in praise of such a proceeding, and so ui-ge and 
 strengthen him to action." On this Deva Putra T'so-Piug, in the 
 middle of the night, recited these verses — 
 
 " A man whose own body is bound with fetters, who yet 
 Desires to release others from their bonds. 
 
106 THE ROMANTIC 
 
 Is like a blind man who undertakes to lead the bliild. 
 But having one's own body free, and then to free others, 
 Is like a man who has eyes, undertaking to lead others. 
 Thou virtuous one ! Tour years are now complete, 
 It is time now to give up your home, and to accomplish your 
 vows, etc." 
 
 T'so-Ping, having uttered these Oathas in the regions of space 
 for the purpose of exciting spiritual reflection, and stirring up the 
 prince to cultivate the virtuous and meritorious principles which 
 were lying dormant in him, moreover caused the songs of the women 
 of the harem, instead of fostering lustful desires, rather to en- 
 courage thoughts of Nirvana, and increase the prince's faith in it. 
 And at the same time, of their' own accord, the following verses 
 were produced in exquisite tones : — 
 " The things of the world are transitory 
 
 Just as the flash from the cloud ; 
 
 Honour'd one ! the time is come. 
 
 It becomes you to leave your house and home ! 
 
 All the things of sense (sanscara) are impermanent. 
 
 Like the potter's earthen vessel ! 
 
 As a thing borrowed for a moment's use, 
 
 As a wall made of dry earth heaped up. 
 
 Ere long to be cast down and destroyed. 
 
 Tea ! as a heap of dust in summer-time. 
 
 Or as the sands on either bank of a river 
 
 Whose very existence implies impermanence ; 
 
 Or as the light which is produced by a lamp 
 
 When produced quickly returns to nothingness ; 
 
 Or as the restless and inconstant breeze 
 
 Which suddenly changes, and is never flxed 
 
 Without any semblance of constancy or endurance. 
 
 As the inside of the plantain fruit (or tree) 
 
 Shadowy as a madman's reflections ; 
 
 Or as the empty fist which deceives a child. 
 
 So all things which exist (sanscara). 
 
 And all that is produced in the sequence of cause and effect. 
 
 And every individual substance 
 
 Is the mere figment of the ignorant, 
 
HISTOEY OF BTJDBHA. 107 
 
 Just as the silken thread 
 Is produced from the distaff; 
 Or as a seed sown produces a sprout, 
 Eemove the seed and there will be no sprout — 
 So aU relationships removed there is no knowledge (perfect idea)." 
 At this time within the palace, when the ladies of the harem 
 began to play upon the instruments of music, such sounds as the 
 above, being in fact pious utterances of religion, proceeded from the 
 instruments ; all of them with a view to cause the prince to quit 
 the world and prepare his heart for Supreme Wisdom. 
 
 The Excursions without the Palace. 
 
 § 6. Now it came to pass that the Devaputra T'so Ping desiring to 
 draw the prince out of his palace and to bring before him in the 
 garden certain sights which might induce him to quit the fascina- 
 tions of his present life, — to effect this, he caused the songs 
 of the ladies who surrounded the prince to convey this suggestion 
 to him. The sounds seemed to him to be of this sort — " Let the 
 Holy One listen ! the grounds of the garden are lovely ! adorned 
 with choicest flowers and trees and fruits. There are birds of 
 every kind whose notes are delightful to the senses." 
 
 The prince, hearing these utterances, resolved to proceed forth, 
 and thereupon he summoned his charioteer, and addressed him 
 thus — " My good charioteer ! draw forth and prepare for me at 
 once a choice and fitting chariot, as I wish to ride out and inspect 
 the lovely grounds of the surrounding gardens." 
 
 The charioteer, so instructed, replied, " I wUl attend, my lord, 
 to your commands." 
 
 Forthwith he sent the intelligence to Suddh6dana, and made 
 this communication — "Mah&'Sja ! be it known to you that the 
 Eoyal Piince desires now to go forth into the garden grounds to 
 inspect the beautiful earth." 
 
 Then Suddhodana caused to be proclaimed throughout Kapila- 
 vastu that all persons within and Without the city should tho- 
 roughly cleanse, sweep, and water the streets and the precincts. 
 
108 THE ROMANTIC 
 
 so that not a stone, or a potsherd, or any pollution whatever should 
 lie in the way; but that everyplace should be adorned and made 
 delightfully smooth— that the choicest perfumes should be sprinkled 
 on the ground, with flowers, etc. ; moreover, that lamps should be 
 hung up and down the streets, and that at the head of all the cross- 
 roads vessels full of water should be placed ; moreover, that flowers 
 should be hung up and flags, etc., on the trees ; that they should 
 be, moreover, ornamented with jewels and choice stones of every 
 description. That, from all the trellis-worked lattices, bells should 
 be hung, made of silver and ornamented with jewels, which as 
 the wind sighed might send forth a pleasing sound. Moreover, 
 that images of Suryadeva and Chandradeva, decorated with every 
 ornament, should be placed, together with figures of the other 
 Devas, between the lattice raUs; and also flags, chamaras, etc., 
 placed in the immediate neighbourhood of these figures. 
 
 In agreement with these commands the city of Kapilavastu 
 was forthwith decorated as above, until it bore the appearance of 
 the fairy city of the Gandharvas. 
 
 Moreover, the King commanded the garden to be swept and gar- 
 nished in the same way. The trees of the garden, moreover, which 
 had male names were decorated with ornaments worn by men, 
 whilst those that had female names were decorated with ornaments 
 worn by women. 
 
 Moreover, the King ordered it to be proclaimed throughout 
 Kapilavastu by the sound of the drum and bell (gong) — " All ye 
 people! remove from every part of the city and the highways 
 whatever can remind the Prince of old age, disease, or death; 
 let no blind man, or deaf or impotent person, be seen anywhere ; 
 let nothing of an unlucky or sinister character anywhere meet 
 the eye of the Eoyal Prince !" 
 
 Forthwith, the charioteer prepared a delightful chariot, and har- 
 nessed thereto a team of horses beautifully decorated, having done 
 which he proceeded to the presence of the Eoyal Prince and 
 announced that all things were ready for the tour of inspection 
 through the gardens. 
 
 Then the prince arose from his seat, and proceeded to the place 
 where the chariot was awaiting him, and having ascended it, he 
 assumed the attitude and look becoming his exalted position, and 
 proceeded forthwith through the eastern gate of the city wall. 
 
HISTOEY OF BUDDHA. 109 
 
 desiring to visit the gardens without the city precincts to exa- 
 mine the beautiful trees and flowers. 
 
 At this time the Devaputra T'so-Ping caused to appear before 
 the eyes of the prince, in one of the streets, the body of an old 
 deorepid man, his skin shrivelled up, his head bald, his teeth gone, 
 and his body bent down with age and infirmity ; he carried a staff 
 in his hand to support hia tottering limbs, whilst, as he proceeded, 
 he gasped with pain, and the breath from his mouth sounded, as it 
 came, like the raspings of a saw. 
 
 Thus he stood right across the way of the prince as he advanced 
 in the chariot. Seeing him, Siddartha inquired of his charioteer 
 "What human form is this, so miserable and so shocking to 
 behold, the like of which I have never before seen ?" — even as 
 the Gatha says — 
 
 " Illustrious coachman ! listen to me at once ! — 
 What man is this I see before my eyes. 
 His body bent and crooked, his head bald and bare. 
 Is it his birth that made him thus — or his age ?" 
 
 Then the coachman replied, influenced by the spiritual power of 
 the Devaputra T'so-Ping, " Great Prince ! this man is what is 
 called 'old.'" 
 
 The prince again inquired, "And what is the sense of this term 
 ' old,' as it is used in the world ?" 
 
 The coachman answered, " Old age implies the loss of all bodily 
 power, the decay of the vital functions, and the gradual destruc- 
 tion of the mind and memory. This poor man before you is just 
 such an one ! At any moment he may die — his life is uncertain 
 from morning till night ; for these reasons I speak of him as old 
 and approaching his end." Just as the Gatha says — 
 " This name of old age implies sorrow and pain. 
 
 Gone all the pleasures of sense and the joys of wedded life. 
 
 The senses blunted, the memory lost. 
 
 The limbs and joints in tremor all, disobedient to the wiU." 
 
 Then the Prince Eoyal, having heard these verses, asked his 
 chariot driver again, " Is this man only one of the sort, by himself, 
 or is this Law an universal one applying to all alike ?" 
 
 To which he replied, " Eeverend and holy youth ! know thou 
 that this man is not a solitary instance of the character of age ; 
 
110 THE EOM ANTIC 
 
 but that this is the common lot of all that lives— all that is born 
 must come to this if life is preserved." 
 
 The prince then asted, " And my body ! — must I also become 
 old as this object before me ?" 
 
 The coachman answered, " Even so ! even so ! Holy Prince ! 
 the rich and the poor alike are destined for this ! everything that 
 lives must share in this common lot !" The prince replied, " If 
 this be so, and even I must soon become worn out and decayed as 
 this old man, I cannot think of proceeding further towards the 
 gardens whither we were going to sport and laugh. Turn your 
 horses homewards, let us return to the palace ! it were better ior 
 me to pass my time in thinking how to contrive to escape, or at 
 least to palliate this evil of ' age ' !" At this time the charioteer, 
 replying to the prince, spake thus — " According to your command, 
 O Prince ! I desire to act;" and forthwith, turning the chariot, he 
 proceeded towards the city. Then the prince, having entered his 
 palace, sat down upon his throne, and gave way to thoughts of 
 this character — " So then I too must become old ! — the laws of 
 old age being universal, how may I escape and deliver my body 
 and soul from such calamity ?" 
 
 Then Suddhddana inquired of the charioteer — "My worthy 
 coachman ! tell me whether the objects observed by the prince, 
 as he went to the garden, were aU agreeable and pleasant?" To 
 whom he replied, "MaharAja ! be it known to you that the prince, 
 when arrived halfway to the garden was unwilling to proceed fur- 
 ther, and commanded me to turn his chariot homewards;" — on 
 which the king at once inquired the cause of this, and the cha- 
 rioteer added, " Por scarcely had we got halfway, when there 
 appeared in the middle of the road an old man bent double with 
 age, his personal appearance wretched in the extreme; and as 
 soon as the prince beheld this form he did not wish to go further; 
 but desired me to return to the palace, where he now is lost in 
 meditation and serious thought;" on this the king exclaimed,^ 
 "Wonderful! wonderful, indeed! This is precisely what Asita 
 the soothsayer predicted, warning me not to let the prince leave 
 his home, lest he should behold that which would induce him to 
 become a recluse I" 
 
 Then the King resolved to increase within the palace of the 
 prince the means of indulgence and objects of desire, with a view 
 
HISTORY OF BUDDHA. Ill 
 
 to prevent him from longing to leave the society of his female com- 
 panions for the outer world : and this is what the Gatha says — 
 " Within the palace every source of pleasure and joy, 
 Tet the prince desired to go forth— and lo ! the old man ! 
 Eeturning within his palace grieved and distressed ! 
 Alas ! he cried, that I cannot escape this lot ! 
 The King, his father, having heard thereof. 
 His heart fearing lest his sou should become a recluse. 
 More than doubled the sources of pleasure in the palace. 
 Hoping thereby to induce him to become a King." 
 
 So the prince dwelt still in his palace, and indulged himself in all 
 carnal pleasures — having as yet only this one subject of doubt or 
 cause of distress. 
 
 [This book contains 7,269 words and cost 3.67 taels.] 
 
 CHAPTER XV. 
 The Dreams of King Suddhodana. 
 
 § 1. Now it came to pass that the Devaputra T'so-Ping, still 
 desiring to cause the prince to arrive at a resolution to become a 
 religious recluse, by the exercise of his spiritual power, on that very 
 night caused Suddhodana Eaja to dream seven different dreams. 
 And they were of this sort ; — as soon as Suddhfidana had retired to 
 his couch and faUeu asleep, he dreamt that he saw a great imperial 
 banner lite that of ludra, around which were gathered innumer- 
 able crowds of people, who, lifting it and holding it up, proceeded 
 to carry it through Kapilavastu, and finally went from the city by 
 the Eastern gate. 
 
 The second dream was on this wise, he saw the prince riding in 
 a royal chariot drawn by great elephants, and so driving he passed 
 through the Southern gate of the city. 
 
 The third dream was that he saw the prince seated in a four- 
 horsed chariot, very magnificent, and thus proceed through the 
 Western gate of the city. 
 
112 THE ROMANTIC 
 
 The fourtli dream was that he saw a magnifioently jewelled 
 discus fly through the air and proceed through the Northern gate 
 of the city. 
 
 The fifth dream was that he saw the prince sitting in the middle 
 of the four great highways of Kapilavastu, and holding in his hand 
 a large mace smote therewith a large drum. 
 
 The sixth dream was that he saw in the midst of Kapilavastu 
 a high tower, on the top of which the Eoyal Prince was seated, and 
 as he sat he scattered towards the four quarters of heaven count- 
 less jewels of every kind, which were gathered by the innumerable 
 concourse of living creatures who came together for the purpose. 
 
 The seventh dream was that he beheld outside the city of Kapila- 
 vastu, not very far off, six men who raised their voices and wailed 
 greatly and wept, whilst with their hands they plucked out the 
 hair of their heads, and flung it by handfuls on the ground.^ 
 
 At this time Suddh6dana, awaking from his sleep, and recalling 
 the visions he had seen was greatly troubled, so that the very hair 
 on his body stood erect, and his limbs trembled on account of the 
 strange doubts that filled his mind. 
 
 Then he forthwith summoned to his side within his palace all 
 the great ministers of his Council, and exhorted them in these 
 words — " Most honourable Sirs ! be it known to you that during 
 the present night I have seen in my dreams strange and porten- 
 tous visions — there were seven distinct dreams which I will now 
 recite (he recites the dreams) : I pray you, honourable Sirs ! let 
 not these dreams escape your memories, but in the morning when 
 I am seated in my palace, and surrounded by my attendants, let 
 them be brought to my mind (that they may be interpreted)." 
 
 The ministers of the council having heard this charge laid' 
 upon them, replied, "It shall be even as your majesty com- 
 mands." 
 
 At morning light the King, seated in the midst of his attend- 
 ants, had the dreams again recited to him according to his direc- 
 tions. After which he issued his commands to all the Brahmans, 
 interpreters of dreams, within his kingdom, in these terms — "All 
 ye men of wisdom explain for me by interpretation the meaning 
 
 1 It will be noticed that according to the LalUa_ Vistara the king 
 has only one dream. 
 
HISTORY 01" ETJDDHA. 113 
 
 of the dreams I have dreamt in my sleep ; now the dreams are these 
 [as before]." 
 
 • Then all the wise Brahmans, interpreters of dreams, having un- 
 derstood the desire of the King, began to consider each one in his 
 own heart, what the meaning of these visions could be ; tiU at last 
 they addressed the King and said, " MahirAja ! be it known to you 
 that we never before have heard such dreams as these, and we can- 
 not interpret their meaning !" 
 
 On this Suddhodana was very troubled in his heart, and he 
 thought thus with himself — " If, after all, the Prince my son does 
 not become a Chakravarti Etlja, it cannot but be that the very 
 dignity of Chakravarti Eaja comes to an end in the world ! my 
 heart within me is exceedingly distressed, who is there can satisfy 
 these doubts of mine ?" 
 
 At this time T'so-Ping, the Devaputra, being present in the 
 inner palace of Suddhfidana Eaja, and perceiving the sorrow and 
 distress of the King, after observing his condition, suddenly dis- 
 appeared from the interior, and assumed the appearance of a Brah- 
 man with his hair dressed in the usual manner and the customary 
 cap on his head, his appearance dignified and self-possessed, arrayed 
 in the skin of the black deer, and under this form he stood at the 
 gate of the King's palace and cried out in the following words — 
 " I am able fully to interpret the dreams of Suddhddana Eaja, and 
 with certainty to satisfy aU. his doubts." 
 
 Then the gate warders, hearing these words of the Brahman, 
 hastened to the presence of the King, and prostrating themselves 
 before him addressed him in these words — " Mah4raja ! be it known 
 to you there stands at the palace gate a Brahman who with his 
 mouth announces his ability to interpret your dreams." 
 
 Then Suddhodana E^ja immediately ordered him to be brought 
 to his presence, and when he had arrived he joyfully addressed 
 him, " Is it true, oh wise Brahman ! that you can' interpret my 
 dreams ? if so, be it known that my dreams were of this sort. It 
 was but yesternight, in the middle of the hours of sleep, I saw these 
 seven visions [here he recites his dreams as before]. And now 
 my heart is troubled exceedingly, not knowing whether the inter- 
 pretation of these visions is good or evU. But do thou, oh wise 
 Brahman ! tell me, one by one, the meaning of my dreams !" 
 
 I 
 
114 THE ROMANTIC 
 
 Having spoken thuSj the King remained silent, anxiously ex- 
 pecting to liear the interpretations. 
 
 Then T'so-Ping Devaputra forthwith replied to the King and 
 said, " Maharija ! be it known unto you that the first dream, in 
 which you saw the vast multitude surrounding the Banner of 
 Indi-a, and carrying it forth from the city gate, signifies that the 
 prince, your son, will soon give up his present condition, and, sur- 
 rounded by innumerable Devas, proceed from the city and become 
 a recluse. This is the interpretation of your first dream. 
 
 " Again, when the Maharaja dreamt that he saw the prince riding 
 in a chariot drawn by ten mighty elephants, proceeding from the 
 South gate of the city, this signifies that the prince, having left 
 his home, will forthwith attain to the knowledge of aU things 
 (Sarvadjfia or Sarvasandjna) and the ten powers of mind (Dasa- 
 balas). This is the interpretation of the second dream. 
 
 " Again, when your Majesty dreamt that you saw the Eoyal Prince 
 driving in a four-horsed chariot, and proceeding through the West 
 gate of the city; this signifies that the prince having left his home 
 and attained the perfect knowledge before-named, he shall like- 
 wise arrive at the condition of perfect fearlessness.^ 
 
 "Again, when your Majesty dreamt that you beheld a richly- 
 jewelled discus proceed through the North gate of the city, this 
 signified that the prince, having left his home and attained perfect 
 enlightenment, would turn the precious wheel of the perfect Law 
 for the good of gods and men. This is the interpretation of the 
 fourth dream. 
 
 " Again, when the King saw in his dreams the prince sitting in 
 the midst of the four highways of Kapilavastu beating a mighty 
 drum with a mace held in his hand j this signified that the prince 
 having attained to the condition of B6dhi, and begun to turn the 
 wheel of the Law, that the sound of his preaching should extend 
 through the Highest Heavens fthe Heavens of Brahma) even as 
 the sound of the drum is heard through the inferior worlds.'^ This 
 is the interpretation of the fi.fth dream. 
 
 "Again, when your Majesty dreamt that you saw in Kapilavastu 
 
 ^ The four intrepidities, Vaisaradyas, vide Lotus, p. 346. This 
 is the interpretation of the third dream. 
 
 ^ This dream corresponds to the AvadS,na, translated by Stas. 
 Julien, " Le Eoi et le grand tambour," Les Avaddnas, vol. i, p. 1. 
 
HISTORY OF BUDDHA. 115 
 
 a high tower, and the prince seated on the top scattering precious 
 gems towards the four quarters of heaven, whilst countless multi- 
 tudes of creatures were gathered together collecting these precious 
 gifts; this signifies that the prince, having arrived at perfect 
 wisdom, wUl scatter the precious gems of the Good Law in every 
 direction for the sake of Devas and men and the eight classes of 
 creatures. This is the interpretation of the sixth dream. 
 
 " Again, when your Majesty beheld the six men outside the city 
 Kapilavastu weeping and lamenting and tearing their hair ; this 
 signifies the misery and distress of the six heretical teachers 
 whom the prince after his enlightenment shall discomfit and ex- 
 pose; to wit, Pouma Kasyapa, Mavakaragosaputra, Adjnitasa 
 Eimbala, Parbata Katyayana, Sanjipayatijitaputra, and Kirgan- 
 thajatiputra. This is the interpretation of the seventh dream." 
 
 Thus T'so-Ping, the Devaputra, having explained the dreams 
 of Suddh6dana Eaja, he further addressed him and said, "Mah^- 
 r^ja ! your heart should be fiDed with joy and not with grief; for in 
 truth these dreams are of the most felicitous character, compose 
 your heart then, and let there be no more anxiety or distress." 
 Thus speaking, he suddenly disappeared, and was no more seen. 
 
 Then the King, having heard these words, resolved to increase 
 yet more the enticements to sensual indulgence in the palace of 
 the prince; hoping thus to prevent his going forth to see the 
 world. 
 
 And so the prince still remained in the indulgence of his animal 
 passions, without any reflection. 
 
 Seeing the Sick Man on the Eoad. 
 
 "^b 
 
 § 2. Now, then, the Devaputra, T'so-Ping, again began to bethink 
 himself thus — " This Prabh^pala Bodhisatwa Mahdsatwa is still 
 living within his palace indulging himself in mere animal enjoy- 
 ment, giving rein to his passions, whilst the world is perishing ! 
 I must arouse him by some spiritual manifestation." Having thus 
 reflected; he caused the prince, whilst sitting within the palace, 
 suddenly to conceive a desire to make another tour of inspection 
 through the gardens without (the city). 
 
115 THE ROMANTIC 
 
 Then the prince summoned his coachman again to his side and 
 said, " My worthy coachman ! I wish to take another drive without 
 the city towards the gardens for the purpose of seeing the trees 
 and the flowers. " 
 
 The coachman replied, "Even so, my lord! as you say !" Then 
 having received his instructions, he forthwith sent the intelli- 
 gence to Suddhodana Eaja, who issued similar instructions through- 
 out the city for the decoration and cleansing of the streets and 
 highways, and the ornamentation of the trees of the garden. 
 
 Then the coachman, having prepared a magnificent chariot, ap- 
 proached the prince and said, " The chariot is even now ready, 
 and awaiting your orders." Then the prince, mounting into the 
 chariot, took his seat with the dignity and appearance of a king, 
 and proceeded through the South gate of the city, and slowly ad- 
 vanced towards the gardens without. 
 
 At this time T'so-Ping Devaputra caused to appear in the way, 
 just before the prince, a sick and pain-worn man, with cramped 
 limbs and swollen belly, giving evidence of agonising suilering, 
 pale and miserable, scarcely able to draw his breath, every now 
 and then lying down in the dirt through exhaustion : till at last, 
 unable to rise through weakness, he exclaimed with much diffi- 
 culty in suppliant tones — " Oh ! I humbly intreat you, raise me 
 up to sit upon the road." 
 
 Then the prince, seeing this wretched object and hearing his 
 iutreaty, immediately addressed his coachman and said, " Who 
 or what is this unhappy being ? his breath like the steaming of a 
 caldron, his body emaciated and wan, his skin yellow as parch- 
 ment, and as he goes groaning and sighing ' Ah me ! what pain !' 
 and again, 'Alas! alas! pity, master! pity!' Indeed I cannot 
 bear to hear such misery, I will go to raise him up." 
 
 Then the Devaputra, T'so-Ping, inspired the coachman to an- 
 swer thus— "Holy youth ! listen to me; this is a sick man." 
 
 Then the prince rejoined, "And what does that signify ?" 
 
 The coachman replied and said, "Sacred Prince! this man's 
 body is unsound and deprived of all vital power and grace; his 
 limbs cramped and helpless ; sighing for death ; without refuge 
 or protection; father and mother both forgotten— no one to sym- 
 pathise with him ; in this plight, daily looking for death, he still 
 endures his misery, without help, without remedy ! Tor this rea- 
 
HISTOEY OF BUDDHA. 117 
 
 son, Prince ! he is caJled a sick man !" And so tlie Gatha 
 says — 
 
 " The Prince asked the coachman and said, 
 ' What man is this enduring such pain ?' 
 The coachman replied to the prince — 
 
 ' The four elements ill-adjusted, therefore sickness is produced.' " 
 Again the prince inquired, " Is this sickness confined to the case 
 before us, or is it common to men generally ?" To which the coach- 
 man replied, " It is not restricted to this man alone, but gods and 
 men alike are unable to avoid this misery." " And must I too 
 someday be sick?" asked the prince; "alas! if this be so, what 
 fear, what anxiety ?" And again h.e said, " If this really be so, O 
 charioteer ! then I feel in no temper to go to the gardens to enjoy 
 the beauty of the trees and flowers ; turn again, turn again to 
 the palace." The coachman repUed, "I will do as your highness 
 commands." Then the prince, having returned to the palace, 
 sat pensively and sadly reflecting on the truth he had heard, that 
 he also mast some day be reduced by sickness to the condition 
 ef the man he had seen. 
 
 Then Suddhodana Kaja inquired of the coachman whether the 
 prince had enjoyed his visit to the gardens or not. On which the 
 charioteer explained the circumstance which had occurred, to the 
 sorrow and grief of the King, who recalled the words of Asita, 
 and in consequence he resolved to increase even more the induce- 
 ments to pleasure within the palace of the prince, even as the 
 Gathas say — 
 
 " The Prince Royal, for a long time dwelling within his palace. 
 After a time desired to go forth to the gardens to enjoy 
 
 himself. 
 In the way he saw a sick man, lean and worn. 
 Which caused him to loathe the thought of pleasure. 
 Sitting stiU he reflected on this misery of sickness — 
 What joy can I have, seeing I cannot escape this ? — 
 Dissatisfied with the pleasures of sense. 
 Though possessed of the most lavish means of enjoyment. 
 Such happiness and incomparable felicity did he inherit 
 Prom his former good deeds and virtuous conduct," 
 
 Thus, then, the prince lived within his palace stiU absorbed, 
 night and day, in the pursuit of sensuous pleasures. 
 
118 THE KOMANTIC 
 
 Beholding the Corpse. 
 
 § 3. And still again T'so-Piu^, the Devaputra, reflected within 
 himself as he beheld the prince thus engaged in self-indulgence 
 and pleasure—" How can I best stir up this PrabhJpMa Bodhi- 
 satwa, to leave these foolish pleasui-es and become a Eecluse." And 
 so he again caused the prince to long to go forth from his palace, 
 and visit the gardens beyond the city. Whereupon the prince, 
 calling his charioteer, addressed him as before, who on his part 
 forthwith reported the matter to Suddhddana Eaja. Then the 
 same preparations and precautions having been adopted, the prince 
 went forth. Then the Devaputra caused to appear before the 
 prince as he rode onwards, a corpse lying on a bier in the road. 
 Then he saw the people lift up the bier and carry it along, some 
 were spreading over it every kind of coloured grass (?), whilst on 
 the right and left were weeping women, tearing their hair and 
 beating their breasts with grief; others striking their heads across 
 either arm ; others throwing dust on their heads ; others waOing 
 and lamenting and weeping drops fast as rain, such sad and bitter 
 cries as could seldom be heard ! 
 
 The prince, witnessing this scene, his heart was overwhelmed 
 with sorrow, and turning to his coachman he asked him, " Respect- 
 able coachman ! who is this lying thus on his bed, covered with 
 strangely-coloured garments, his head wrapped up, and surrounded 
 by people lamenting and weeping as he is carried onwards ?" — in 
 the words of the Githa — 
 
 "The gracefully -formed and ruddy prince 
 Asked his respectable coachman, ' Who is this 
 Ljing upon the bed borne on the four sides by men. 
 And surrounded by friends weeping and lamenting .?' " 
 Then T'so-Ping Devaputra by his supernatural power caused the 
 coachman to answer thus — " Most holy prince ! this is called a 
 dead body (or a corpse] laid out)." "And what is a dead body?" 
 inquired the prince. To which the coachman answered, " Great 
 prince ! this person has now done with life ; he has no further 
 beauty of appearance, or desire; he is one with the stones and the 
 wood, just as the dead wall or a fallen leaf; no more shall he see father 
 
HISTORY OF BUDDHA. 119 
 
 or mother, brother or sister or other relative j and therefore it is 
 called ' a dead body;' " as the G-dtha says — 
 " Without thought or mind, or any sense. 
 
 Inert as a log or a stone, the dead body lies, 
 
 AH its friends surrounding it and calling lamentably on his 
 name. 
 
 About to be separated for aye from the object of their love," 
 Then the prince again inquired, " Must I, dear coachman, also 
 die?" To whom he said, "Most holy prince! your sacred body 
 must also come to this and die ; for neither Devas or men can avoid 
 this inevitable fate." Even as the GStha says — 
 " This is the final destiny of all flesh — 
 G-ods and men, rich and poor alike, must die, 
 Whether their present condition be good or bad. 
 All creatures at the appointed time meet the like fate." 
 
 Then the prince replied, " If this be really so, and this body of 
 mine must die and become like this, then what have I to do with 
 pleasure, or why should I go to the garden to find enjoyment ? 
 Turn again, O coachman ! turn again your chariot ! and take me 
 back to my palace that I may meditate on what you have said." 
 Then the prince entered his palace again, and sat silently down 
 and pondered on death and the impermanency of all things. 
 
 Now just as the prince was entering his palace gate, it so hap- 
 pened that outside there was standing a certain mad astrologer 
 who, looking with a sort of wild expression on the prince, first at 
 his face and then down over his body, cried out — "All ye folks ! 
 listen to what I have to say and attend ! Within seven days from 
 the present time this prince shall have possession of the seven 
 gems which attend the person of a Chakravarti." 
 
 Then Suddhodana Eaja asked the coachman [as before]; on hear- 
 ing the reply he was deeply grieved, and continued to urge on 
 the prince every mode of gratifying his sensual desires. And so 
 matters still continued. 
 
120 THE KOMANTIC 
 
 Beholding the Shaman. 
 
 § 4. And so it came to pass that six days more elapsed during 
 which the prince remained in his palace. Then again the Deva- 
 putra stirred him up to desire once more to go abroad to enjoy the 
 pleasure of beholding the gardens beyond the city. On this occa- 
 sion, as before, the prince directed the coachman what to do, who 
 in his turn acquainted Suddhfidana Eaja with the circumstances, 
 who gave orders as before. 
 
 Then the prince, having set out on his excursion, the Devaputra 
 by his spiritual power caused to appear, not far in front of the 
 chariot, a man with a shaven crown and wearing a Sanghati robe, 
 with his right shoulder bare, in his right hand a religious staff, in 
 his left hand holding a mendicant's alms bowl, and so going with 
 measured pace along the road. The prince having observed this 
 figure before him, asked the coachman—" Dear coachman ! who is 
 this man in front of me, proceeding with such slow and dignified 
 steps, looting neither to the right or the left, with fixed attention, 
 his head shaven, his garments of a reddish earthen colour, unlike 
 the white-clad mendicants, his alms dish too of a purpUsh shining 
 hue, like the stone ' toi ' ?" 
 
 Then the Devaputra T'so-Ping excited the coachman to answer 
 thus — " Holy youth and illustrious prince ! this person is called a 
 mendicant (parivrajika)." 
 
 Then the prince asked again, " And what is the calling and 
 conduct of a mendicant ?" 
 
 The coachman answered, " Grieat prince ! this man constantly 
 practises vu-tue, and avoids wrong ; he gives himself to charity, and 
 restrains his appetites and his bodily desires ; he is in agreement 
 with all men, and hurts nobody, neither killing nor poisoning any 
 one ; but, as far as he can, he does good to all, and is fall of sym- 
 pathy for all. Prince ! for this reason he is called a mendicant." 
 " If this be so," said the prince, " and he is of such a disposition, 
 drive up to him, coachman ! and let me speak to him." This 
 done, the prince addressed the mendicant and said, " Honoured 
 Sir ! tell me, I pray you, what man you are !" At this time the 
 Devaputra T'so-Ping by his spiritual power caused him to answer 
 thus—" Great prince ! I am called a mendicant !" "And what is 
 
HISTORY OF BUDDHA. 121 
 
 that ?" inquired the prince. " It ia one," the mendicant rejoined, 
 " who has left the world and its ways, who has forsaken friends and 
 home in order to find deliverance for himself, and desires nothing 
 so much as by some expedient or other to give life to all creatures 
 and to do harm to none ; for this reason, O prince ! I am called a 
 mendicant (parivrijika, homeless one)." 
 
 Then the prince, resuming the conversation said, "Venerable 
 one ! and what is the character of the preparation necessary for 
 arriving at this condition ?" (To which the mendicant replied), 
 "Illustrious youth ! if you are able to behold (or regard) all objects 
 of sense (sansara) [or the SamsJcdras, vide Introd., p. 505, n.] as 
 impermanent, to think no evil and do none ; but, on the contrary, 
 to benefit all creatures (by your life and teaching), then this wOl 
 lead to the condition of a mendicant ; as the Gatha says — 
 " ' To regard all earthly things as perishable ; 
 To desire above all things the condition of Nirv&na, 
 Done with hatred or love, the heart equally affected. 
 Freed from all earthly objects of desire ; 
 Frequenting the solitary pits or forests or beneath a tree. 
 Or dwelling on the cold earth in the place of tombs. 
 Thoroughly emancipated from all personal consideration. 
 This is the way to regard the character of a mendicant.' " 
 Then the prince, having descended from his chariot, proceeded 
 to the spot where the mendicant stood, and bowing his head to 
 the ground worshipped him, and having performed three circuits 
 round him in token of respect, he re-mounted his chariot, and 
 being seated,' ordered his coachman to drive homewards towards 
 the palaoe.i 
 
 Then Suddh6dana Eaja, being surrounded by the circle of his 
 ministers within the palace, suddenly the prince entered the as- 
 sembly and came up beside the King, his hands clasped and his 
 body bent, and spake thus — " Would that your majesty would hear 
 me ! I wish to become a mendicant, and to seek Nirvana ! All 
 worldly things, King ! are changeable and transitory." 
 
 " Then Suddh6dana Edja, having heard these words, trembled 
 as a tree shivers that is struck by the whole weight of an elephant's 
 
 1 Here follow some "verses of emancipation," which proceed 
 from the air; — these I omit. 
 
122 THE KOMANTIC 
 
 body, and the tears coursed down his cheeks, while he gave way 
 to his grief in these words— "Alas ! alas ! my son, let not such 
 thoughts as these prevail with you ; for, my son, you are young, 
 and the time for your becoming a recluse is not arrived. After a 
 few years more, I shall give up my kingdom and retire to the forest, 
 and then you, my son, will succeed me. Let not my son think of 
 giving up the world at his tender age !" 
 
 Then the prince answered, "Your majesty cannot prevail 
 against my resolve ! for what is it ? Shall a man attempt to pre- 
 vent another escaping from a burning house, and he not resist ? 
 Maharaja! all earthly things are changeable and transitory ; and 
 a man who knows this, and yet does not attempt to get free from 
 the trammel of worldly occupations, is no wise man." Then for 
 the sake of the King, he uttered the following Gatha [a mere repe- 
 tition of the above sentiment]. Still Suddhodana Eaja continued 
 to urge his plea, and the ministers also addressed the prince and 
 showed him how, according to the Vedas, every youthful monarch 
 should f ulfil his kingly duties, and afterwards, when old, forsake 
 the world and become a recluse. 
 
 Then Suddh6dana, hearing',the words of his great ministers, burst 
 again into tears and looked beseechingly at his sou with an earnest 
 countenance. 
 
 On this the prince, overcome with hesitation, retired to within 
 the palace. 
 
 And so the women, seeing the prince, were exceedingly rejoiced; 
 they clapped their hands and sang and danced, etc. Then the 
 prince, having sat down, they surrounded him, and began to show 
 such blandishments as in the Palace of Ishwara the Apsarasas 
 use. Then the prince, by displaying the beautiful signs of his per- 
 son (the superior and inferior marks), so overawed the women that 
 they could but whisper among themselves — " Surely this is Chandra 
 Deva, the Moon God, come down to earth ;" and so by his power 
 he restrained in them aU tendencies to sensual pleasures, that they 
 were neither able to desire any indulgence or even to laugh ! i 
 
 Then Suddhodana ESja, after his son had left his presence, 
 called for the coachman and asked him the circumstances of the 
 
 1 Such appears to be the character of the group in Fig. 1, 
 Plate Ixxiii, Tree and Serpent Worship. 
 
HISTORY OF BUDDHA. 123 
 
 last excursion. After whicli he resolved once more to increase the 
 temptations to pleasure within the palace; he also surrounded it 
 with additional enclosures, and at every gate placed guards of 
 various descriptions to prevent all possible intercourse betwixt the 
 prince and the outer world. 
 
 [Kiouen XV. contains 6,360 words, and cost 3.18 taels.] 
 
 CHAPTER XIV. 
 The Exhortation of Udayi. 
 
 At this time the Chief Officer of State ' had a son called Udayi, a 
 young man of distinguished ability and rising talent. Suddhfidana 
 E4ja, having called this youth to his presence, laid the case of the 
 prince before him, seeking counsel and advice. " By what strata- 
 gem," said he, " can we keep Siddartha in the palace, and prevent 
 him becoming a Eecluse ?" 
 
 At the same time, the Eaja summoned all the S^kya princes and 
 begged [laid the same case before them] them also to use such 
 expedients as they thought necessary to effect the same purpose. 
 Then the S^kya princes undertook to assist in carrying out any 
 measures necessary to prevent Siddartha leaving his home. 
 
 And now Suddhodana and the Sikya princes surrounded Eapila- 
 vastu with additional guards, placing at the head of each cross- 
 road patrols of chariots, horses, elephants — who continually cir- 
 cumambulated the royal palace, so as effectually to prevent any 
 escape. 
 
 Then again Mahapraj^pati Gotaml within the palace assembled 
 all the women of pleasure and upbraided them with their want of 
 influence over the mind of the prince — " Let none of you," she said, 
 " fail to provide amusement for him night and day j let there be no 
 interval of darkness, and never be without wine and burning per- 
 fumes; let there be guards at every door to prevent ingress or 
 egress. For, remember, if the prince escape, there will be no other 
 sources of pleasure within the palace." 
 
 ^ That is, Mahanama or Basitu. 
 
124 THE ROMANTIC 
 
 Then Udslyi also entered into the quarters of the women, and 
 urged them to use every desire to keep the prince engrossed in 
 pleasure.^ And when he saw them all sitting silent and sad he 
 likewise reproached them and said, " Why sit ye thus silent and 
 dejected, so incomparably fair and accomplished in every art of 
 discourse as you are ?" And then he reminded them of the Eishi's 
 Devayaua and Ekasringa ^, and others, who were aU overcome by 
 the fascinations of fair women, "and shall not you be able to enlist 
 the affections or excite the desire of the prince with whom you 
 live ?" Then these women, having heard these words, conceived 
 in themselves a very strong desire, and forthwith set themselves 
 to employ every art to enamour the prince. Some postured them- 
 selves before him, others offered him flowers, others with their 
 fingers in their mouths produced every sort of bird-like whistle, 
 others told him different kinds of lascivious story. And yet amidst 
 aU this the prince was unmoved, absorbed in his thoughts about 
 disease, old age, and death. " How may I hope to escape these, he 
 thought ?" — and paid but Httle heed to the wiles of the women. 
 Now there was one woman amongst the rest who, with her own 
 hand taking a Malika flower from the front of her head-dress, 
 fastened it on to the breast of the prince. The prince, looking on 
 with a sort of vacant stare, forthwith drew the flower out and, 
 twirling it in his hand, scattered the leaves on the ground.' 
 
 Then Ud^yi, seeing that aU these means were useless, besought 
 
 1 This appearance of Udayi in the interior of the palace seems 
 to be the subject of Fig. 1, Plate Ixxiii, Tree and Serpent Worship. 
 
 " This story of Ekasringa (^Unicorn) is one frequently alluded to 
 in Buddhist books (Catena, p. 260 ; Eitel's Handbook, sub. voce). It 
 was probably the origin of the story of Sringha found in the Eam4- 
 yana {Talboys Wheeler, Hist, of India, vol. ii., p. 11). The original 
 myth was doubtless derived fiom the shadow of the Sun when on 
 the meridian, added to the Horse, the emblem of the Sun, to denote 
 strength or juvenescence. This one-horned figure became after- 
 wards known as the Unicorn. The later story of Ms seduction by 
 the maids of Anga probably alludes to the Sun's passage westward, 
 enamoured by the breezes of the evening. The connection of this 
 myth with the mediaeval story of the Unicorn being capable of cap- 
 ture only by a chaste maiden is too evident to require proof. {Vide 
 Yule's Marco Polo. ) 
 
 * This also seems to be the case in Fig. 1, Plate Ixsiii, Tree 
 and Serpent Worship. 
 
mSTOKY OF BUDDHA. 125 
 
 the prince to listen to Ms friendly advice, and repeated this 
 Gathfi, — 
 " I will recount in brief tlie marks of a friend. 
 When doing wrong, to warn ; when doing well to exhort to 
 
 perseverance ; 
 When in difficulty or danger, to assist, relieve, and deliver. 
 Such a man is indeed a true and illustrious friend." 
 Then TJd^yi, having uttered this Gatha, ,'coutinued his con- 
 versation thus — " Great and holy Prince ! as I have now under- 
 taken to act as a, friend to your Highness, it would be unfriendly if 
 I remained silent after observing that which I consider commend- 
 able, or the contrary, in your conduct. I wish, therefore, to speak 
 plainly on the present occasion, and I ask you to bear with me — 
 as with a friend. I observe that your Highness is wrong in not 
 yielding to the importunities of the ladies of your palace ; but that 
 you rather hate, avoid, and dislike their society. But why should 
 you think it wrong to act according to our natural tendencies ? 
 The very first principle of a woman's being is to allow her the 
 privilege of loving some one, and seeking the gratification of her 
 desire. Eespect to a husband is won only by his being capable of 
 participation in pleasure. If your Highness persistently refuses to 
 indulge yourself in these objects of desire, then the world, rich 
 and poor, however well they may speak of you with flattering lips, 
 as courteous, will find it difficult to honour you at heart." Then 
 he added this G^tha — 
 
 " The happiness of a woman is to respect^ (her husband) ; 
 This respect is the highest source of her content. 
 Without respect, having only beauty. 
 Is to be like a tree without flowers." 
 Then the prince, having heard the discourse of ITdayi, replied 
 in words of deepest meaning, and in tones like the thunder -roll, 
 and said, " ITdS-yi ! I accept your offer of friendship, and I reject 
 none of your advice ; but yet what are these pleasures of which 
 you speak to me? I see only one thing, that worldly enjoyments 
 are perishable, and therefore the thoughts of my heart are sad 
 and not tending to outward exhibition of joy." Then he added a 
 Gatha— 
 
 1 That is to respect in the discharge of all conjugal duties. 
 
126 THE EOMANTIC 
 
 " The glories of the world though they be joy-giving. 
 Yet there is birth and old age, disease and death ; 
 These four — only extirpate them, — 
 And my heart — whom will it not love ?" 
 And then he continued—" Udayi ! only regard these women in 
 another light ! see them as they will be when they are old, their 
 skins wrinkled, their beauty faded and gone, and on seeing one 
 another think how sad their reflections then ! how much more 
 stupid of a man in such a place and surrounded by such companions 
 to be merry and amorous !" Then he added this Gatha — 
 
 " The condition of birth, death, old age, disease. 
 Fix (the mind on) these (three), birth, old age, disease — 
 If thus fixed, nevertheless an amorous desire is present, 
 A man is but as a brute-beast or a bird." 
 And so they discoursed until the sun went down ; on which the 
 prince, seeing the darkness coming on, went once more into the 
 chamber of the women, who surrounded him on every side as they 
 practised their arts in causing pleasure. [On this night the Qaeen 
 Tas6dhard found herself about to be delivered.^'\ On this night, also, 
 the Queen Mother Gotamt, called PrajSpat!, in her sleep had the 
 foUowiug dream — she thought she saw a white ox-King in the 
 midst of the city going on in a wistful way bellowing and crying, 
 whilst no one in the place was able to get before it to stop it or 
 hinder it. Again, Suddhodana on that night dreamt that he saw 
 in the midst of the city a royal standard like that of Indra fixed 
 in the ground. It was adorned with every kind of jewel and beau- 
 tifully formed. It appeared even like the Eoyal Mount Sumeru 
 standing upfrom the midst of the watery earth, and reaching high 
 up into space. Again, it seemed that from ,the midst of this royal 
 standard a bright light shone out, which lit up the world on every 
 side. And then from the four quarters of heaven he thought he 
 
 1 This is an ambiguous sentence. According to the subsequent 
 narrative Tasodhara was not delivered till six years after. Doubtless 
 the passage in the text is an attempt to reconcile the accounts found 
 in the diiferent schools. We may observe, however, that the agree- 
 ment of the passage cited from the Abhinishkramana by M. Fou- 
 caux (Lalita Vistara, p. 389, n.), with the events narrated in the 
 subsequent pages, proves that the work we are now translating is 
 known in Thibet. 
 
HISTORY OF BUDDHA. 127 
 
 saw some clouds rising, and these, gathering together over the 
 standard, distilled a soft rain above it, whilst flowers fell round it 
 and soft voices sang sweetly, and a beautiful white umbrella with 
 a golden handle appeared over it, and at last the four Kings of 
 heaven, with their retinues, appeared coming towards the city, and 
 having taken the standard the gates opened and they went out. 
 
 The same night Yas6dhar^ was greatly troubled in her sleep, 
 and had twelve dreams which disturbed her exceedingly. Being 
 unable to rest, the prince turned to her and said, "Tasodhari, 
 beloved ! why are you so restless and alarmed ? Tour breathing 
 indicates distress, and your heart is oppressed ; what is it affects 
 you that you start so ? My Tasodhara is not in a Sitavana (ceme- 
 tery), nor in a place for burning bodies, nor amidst the mountains, 
 or in a desert ; but you are within the city surrounded by guards, 
 in the King's palace, well protected ; there are no wUd beasts here, 
 or robbers to frighten youj but in this place there is peace and 
 safety and no cause for alarm ! But yet I see my Tasodhara's 
 heart is greatly affected, filled with doubt and anxiety ; tell me, 
 then, as you have just awoke, the cause of all this ?" Then Tasod- 
 hara, with many tears and almost choked with sobbing, replied as 
 follows — " My prince ! in my sleep this night I have beheld twelve 
 visions — oh ! let me tell them ! and bear with me whUst I speak. 
 Sacred one ! in my sleep I saw aU the great earths around us shaking 
 and trembling ! I saw the gi'eat standard of Indra, broken in 
 twain, fall to the earth. I saw the Sun and Moon, and all the stars 
 falling through space. I saw a very beautiful umbrella spread 
 over myself and affording me a grateful shade — when, suddenly, 
 that son of the slave, whose name is Tchandaka, came and snatched 
 it away and went off with it. I saw all the choicest jewels that 
 adorn my head-dress, cut off and dispersed here and there. I saw 
 the various ornaments worn on my body, necklets and bracelets 
 (scattered) as the water is driven, I saw my body, naturally so 
 graceful and attractive, suddenly become perfectly horrible and 
 ugly. I saw my hands and my feet of themselves drop off from my 
 body. I saw myself suddenly stripped to the skin and left without 
 clothing. I saw my chair, on which I have sat for so many years, 
 suddenly overturned. I saw the couch on which I have so often 
 reposed with you, and enjoyed your caresses, suddenly, deprived of 
 its four legs, fall to the earth. I saw a great mountain, composed 
 
128 THE ROMANTIC 
 
 of all the precious substances, suddenly burst into flames from its . 
 four corners and fall down in utter ruin. I saw a beautiful tree 
 witHn the Maharaja's Palace enclosure, blown down by the wind. 
 I saw the moon and all the stars which surround it suddenly fall 
 down and perish. I saw the Sun, with its glorious light, disappear, 
 and the entire world left in pitchy darkness. I saw a lighted 
 torch which was in the city depart from it. I saw the guardian 
 spirit of this city, who protects it on every side, his person so 
 beautiful and so magnificently attired, suddenly stand without 
 one of the gates and raise his voice in lamentation and wailing. 
 I saw the city of KapUavastu suddenly converted into a waste, 
 frightful to behold, without one spot of delight. I saw all the 
 trees and flowers scatter their leaves and the tanks all dry up. I 
 saw a number of fully-armed men hastening in every direction 
 towards the four quarters of the world. 
 
 " Such were the dreams, Prince ! which cause me this distress, 
 and indeed I cannot tell whether they be indications of good or 
 bad fortune— or what wiU be the result, whether my life is coming 
 to an end, or whether your love and society is to be taken from me ; 
 on these accounts I was troubled in my sleep, and am still dis- 
 tressed in mind." 
 
 Then the prince began to reflect, and thought thus with him- 
 self — "It is because I shall soon leave my home and become a 
 Eecluse, that these dreams have appeared to Tas6dhar4." 
 
 Then he addressed her and said, " Dear wife ! though you had 
 seen a thousand standards broken and fall to the earth, or a thou- 
 sand suns and stars showering through space, yet let none of 
 these things trouble or alarm you — dreams are but the empty pro- 
 ducts of a universal law ; return, dear wife, to your rest ! Tou 
 are young in years and your body delicate and soft, let not such 
 anxieties as these molest you or cause you distress !" Then Tasod- 
 har4, having heard the words of the prince, returned to her couch 
 and slept, whilst the prince reposed by her side.' 
 Moreover, on the same night the prince himself had five dreams,^ 
 
 1 The original is more explicit. Sufficient at any rate to show 
 that up to this time the prince was not weaned from the gratifica- 
 tion of his senses. But the text explains this by saying that he 
 desired to hush Tasfldharft's suspicions. 
 
 - These five dreams are given with slight variation by Spence 
 Hardy, Manual, p. 167. 
 
HISTORY OF BUDDHA. 129 
 
 whioli were these : — first, lie dreamt he saw the great earth stretched 
 out for him to use as a bed, his head reposed on Mount Sumeru as 
 a pillow, the great sea on the East supported his left arm, his right 
 arm rested on the great Western Sea, and both his feet stretched 
 out to the great Southern Sea. Secondly, he dreamt that he saw 
 a certain plant called Kin-leJi^, growing up oat of his navel, and 
 the top of it reaching even to the Akanishta Heaven. Thirdly, 
 he dreamt that he saw four birds, flying from each Quarter, come 
 towards him, they were of every colour, but as they came and fell 
 at his feet, they all became white. Fourthly, he saw in his dreams 
 four head of white cattle, black from their feet up to their knees, 
 come and lick his feet. Fifthly, he saw a lofty and wide mount of 
 impure substance, on which he reposed and went round it on foot 
 without pollution. 
 
 The Flight from the Palace. 
 
 § 2. At this time, whilst the Prince dwelt within the palace and 
 slept, the chief oificer of the guard, who protected the precincts, 
 told the persons composing the guard that during the watches the 
 pass-words should be these, " Komperah," "Mudra," "Angana." 
 And he, moreover, warned them to be especially watchful through- 
 out this particular night, to see that the prince did not escape, 
 informing them of the anxiety of Suddhodana, and the predictions 
 of the soothsayers respecting his either being a Chakravarti or a 
 Beoluse. 
 
 Then the first watch being passed, at midnight the guard ex- 
 claimed in a loud voice, " Prosperity to his Sacred Majesty — long 
 life and happiness !" And so the first half of the middle watch 
 went by, and it was just beginning the second half. 
 
 At this time all the Devas of the Suddhavasa Heavens came 
 down to Kapilavastu. The men of the city were wrapped in sleep, 
 and all within the palace was still and quiet. One of the Devas, 
 
 ' The Sinhalese account says it was an arrow that proceeded from 
 the navel. I do not know what plant Km-leh can be. Compare 
 this with the story about Vishnu. 
 
130 THE KOMANTIC 
 
 called Dharmacliarya DeTaputra, then approacted the palace, and 
 by his spiritual power entered it, and caused all the women who 
 were asleep in the chamber around Siddhartha to contort their 
 bodies into every kind of unseemly position, some half clothed, 
 others partly in bed and partly out, lying in all directions, some 
 with their eyes half-closed, others dribbling from their mouths, 
 grinding with their teeth, snorting through their throats, etc. 
 
 Then the prince, suddenly waking up and seeing the braziers 
 and lamps all untrimmed and defiled with oil, and in the lurid light 
 observing the women lying about in the unseemly attitudes just 
 described, and the instruments of music scattered^'here and there 
 in utter disorder, seeing all this, he reflected thus — " It is only the 
 fool who is deceived by the outward show of beauty ; for where is 
 the beauty when the decorations of the person are taken away, 
 the jewels removed, the gaudy dress laid aside, the flowers and 
 chaplets withered and dead ? The wise man, seeing the vanity of 
 all such fictitious charms, regards them as a dream, a mirage, a 
 phantasy." 
 
 And then he repeated this Gdtha — 
 
 " How impure the world ! how false and deceiving ! 
 
 And nothing more so than woman's appearance ; 
 
 Because of clothes, and the decorations of jewels. 
 
 The fool is fiUed with mad desire. 
 
 But if a man bring himself to consider 
 
 ' All these charms are but a phantasy, unreal as a dream,' 
 
 And so put away ignorance, and do not permit himself to be 
 deceived. 
 
 That man shall obtain deliverance and a body free from con- 
 tamination." 
 
 And then the prince proceeded farther to reflect in this way— 
 " Alas ! what great misery is this ! What an impure place is this ! 
 like a vessel fiUed with filth. Oh ! what madness is it to desire 
 such pleasures as these ! This place is hateful— this place is deadly 
 as poison," etc., etc. 
 
 And again he reflected, as he stiU gazed on the scene in the 
 chamber, "This sight should give me joy! as far as it steels my 
 heart to resolve to aim at the highest religious happiness, and to 
 vow to deliver aOl men who are left as it were without a Saviour, 
 
HISTORY OF BUDDHA. 131 
 
 and to cause them to find a refuge and a place of safety in their 
 present distress ! I see in the spectacle before me a sign that the 
 time of my own rescue is at hand !" 
 
 At this time, T'so-Ping Devaputra, seeing that the prince was 
 ,awake, approached him and said, " Prince ! the vows you have 
 made from time to time, to be born in the Tusita Heaven, to de- 
 scend to earth, to be incarnated in the world, to abide in the 
 palace and enjoy the pleasures of life ; all these vows have been 
 accomplished. And now all the Devas and men are looting to 
 your leaving your palace and becoming a Eecluse !" 
 
 Then the prince, having heard the words of T'so-Ping Deva- 
 putra, immediately put on his richly-adorned and invaluable slip- 
 pers for the purpose of rising to look round the place once more. 
 Then beholding the precious couch on which he had been accus- 
 tomed to lie, he struck it with his hand as he uttered these words, 
 " Never again wiU. I indulge in the pleasures of sense— never again 
 ■ — this is the last time ; from henceforth I entertain such thoughts 
 no more !" Then taking in his right hand the richly-adorned 
 net-like curtain which divided the chamber from the outer hall, 
 he raised it and proceeded slowly through the outer apartments, 
 and then, standing at the eastern door with closed hands, he 
 paused and invoked the Universal Spirit,^ after which, raising his 
 head, he looked up into heaven and beheld the countless stars of 
 the night. 
 
 Then the four guardian Deities of the world and Divine SJkra, 
 perceiving that the time was come for the prince to leave his 
 home, began to assemble from the different Quarters with their fol- 
 lowers, designing to come to the spot where the prince was. Then 
 Dhritarashtra, with an innumerable retinue of Gandharvas discours- 
 ing sweet music, proceeded from the Eastern quarter, and having 
 encircled the city of Kapilavastu three times, he descended to 
 earth, and standing with clasped hands he bent his head towards 
 the spot where the prince was standing. Then Virudhaka Deva- 
 raja, with an innumerable retinue of Kumbhandas, holding in their 
 hands vases full of perfumes, proceeding from the Southern quarter 
 of space, came to the city and did likewise. And so also the Western 
 
 > "All the Buddhas" — a phrase introduced by later Buddhism 
 — to signify " the Universal Spirit." 
 
132 THE EOMANTIC 
 
 and Northern Kings [the first accompanied by Takshas holding 
 burning torches, &c. ; the second accompanied by Nagas holding 
 every kind of gem and jewelled ornament, etc.] came and did 
 likewise. Then also Sakra Devanam, with innumerable Devas, 
 holding every sort of heavenly flower, precious ohaplet, costly per- 
 fume, etc., came from the Trayastriiishas Heavens and did lite- 
 wise. 
 
 Then the prince, looking up into the Heavens at the stars of 
 night, beheld these countless beings assembling round the city, 
 and just as the star Kwei was in conjunction with the moon, he 
 heard the Devas chanting this song — " Holy Prince ! the time has 
 come ! the star is now conjoined, the time has come to seek the 
 Highest Law of Life ; delay no longer amongst men, abandon all 
 and become a recluse !" 
 
 Then the prince, still gazing upwards into heaven, thought thus 
 with himself — " Now, in the silence of the night, the star Kwei in 
 conjunction, all the Devas are come down to earth to confirm my 
 resolution, ' I will go — the time has come !' " Thus resolved, he 
 called his coachman Tohandaka, born on the same day with him- 
 self, and addressed him thus — " Tohandaka ! bring hither, without 
 noise, my horse Kantaka, born on the same day as myself." Then 
 Tohandaka, having heard these directions, and seeing the prince 
 thus looking up into the Heavens during the depth of the night, 
 began to doubt in his mind, his body trembled, and the hairs on 
 his body stood erect, and he spake thus — " What fear, or what foe 
 alarms my master that thus in the night time he orders me to 
 bring his horse ?" " Tohandaka !" the prince replied, " you shall 
 soon know all ! but now bring me my horse Kantaka I" 
 
 [Kiouen XVI contains 6,368 words and cost 3.184 taels.] 
 
 CHAPTER XVII. 
 On LeaviDg tlie Palace to become a Eecluse. 
 
 § 1. At this time Tohandaka, having heard the prince speak as he 
 did, made up his mind that he had now resolved to become an 
 ascetic; desiring, therefore, to shake the determination of the 
 
HISTOEY OF BUDDHi. 133 
 
 prince, he addressed Mm in a loud Toioe with, a view to attract the 
 attention of the guards of the palace — " Holy Prince ! surely there 
 is a right time for doing every thing ! Is this then a time for having 
 your horse harnessed and equipped. If your Highness really desires 
 to go forth to visit the gardens, this is not the right time. What 
 foe or rebel or traitor do you fear ! The world is at peace ! There 
 is no public commotion, or distress ! The whole earth is under the 
 rule (umbrella) of one Holy Prince ! Why then do you require 
 your horse Kantaka to be brought .p Prince! within your palace at 
 the present time are numberless women ! They lie around you on 
 every side, coveting nothing so much as your attention. As the 
 Lord of Heaven, S4kradevanam, rejoices' in his garden, surrounded 
 by his lovely Apsarasas, so are you, O Prince! in this palace, 
 seated on your jewelled throne. Why then call for your horse ? Let 
 your heart be content in the midst of these your fair companions ; 
 listen to their charming songs, and partake of their pleasures, 
 and rest at ease !" Then Tchandaka proceeded to pluck the head- 
 dresses (or hair), and with his foot to move the Hmbs of the women, 
 in order to rousg and wake them, but all in vain ! for by the power 
 of the Devas they were stiU bound by sleep, and were affected by 
 none of the efforts made to arouse them. 
 
 Then the prince, fearing lest the people should be aroused, ad- 
 dressed Tchandaka in a soft voice, thus — 
 
 " Tchandaka ! born on the same day with myself, be assured 
 
 That all within this palace is in my sight as a grave ! 
 
 As a pit filled with noisome insects and worms ! 
 
 As an abode in which Kakshas dwell together ! 
 
 * * * * * 
 
 Tchandaka ! I realise the misery of these delights. 
 
 And my desire to remain here is gone I 
 
 Tchandaka I bring me my horse Kantaka I 
 
 My heart is fixed, I am resolved to become a recluse." 
 Tchandaka, on hearing this, again replied, " But, O Prince ! all 
 the world says that hereafter you will certainly become a Chakra- 
 varti Baja, how can this be, if you now are determined to give up 
 your — " But here the Prince, interrupting him said, " Psha ! 
 what folly, Tchandaka ! for if formerly when I was a Deva in the 
 Tueita Heavens, I vowed to give up all that glory, in order to be 
 born in the world and become a recluse, in consequence of my sense 
 
134 THE EOJIANTIC 
 
 of the evil and misery of impermanenoe and birth and death, shall 
 I now prefer the short life of a man, even though a universal 
 monarch, and give up the aim which then actuated me ?" 
 
 Again Tchandaka urged the age of the prince's father, and the 
 unutterable grief he would feel if his son carried out his purpose. 
 To which the prince replied, "My love to my father is not less 
 than his to me, nor do I love all my relatives less ; but I feel my 
 heart filled with awe and fear in consideration of the misery await- 
 ing them all if they continue in this condition of birth and death, 
 and I desire to find out the Law of Deliverance to prove my love 
 to them to be greater even than theirs, for I aim to rescue them 
 and all men from their misery, and every future consequence 
 of it." 
 
 Tchandaka then said, "Are yon, O Prince, thus resolved ? Do 
 j'ou really purpose to leave the world and to become an ascetic ? " 
 
 The prince answered, " Tes ! Tchandaka, of propitious birth ! 
 my purpose is fised !" 
 
 " And why are you so influenced ?" urged Tchandaka, once more. 
 
 "Because," said the prince, "I see the evil of worldly things, 
 everything is impermanent ; for this reason, O Tchandaka ! I am 
 bent on seeking that higher and more exceUeut platform (found 
 alone in the religious life) ." 
 
 "And how do you prove the superior excellency of that life?" 
 rejoined Tchandaka. 
 
 "Because," answered the prince, "if the world can secure free- 
 dom from birth and death ; from old age, disease, the changes and 
 alternations of love ; from enmity ; and attain to a royal condition, 
 without taint or pollution, then may I well be drawn to strive after 
 such a state. But now, worthy Tchandaka ! contradict me no 
 further ; but go, as I exhort you, and harness my horse Kantaka, 
 and bring him hither." 
 
 Tchandaka having heard the prince's entreaty, and seeing the 
 deep purpose of his heart— notwithstanding the commands of the 
 King that the Prince should be kept within the palace, made up 
 his mind and said, "I shall obey your commands, oh Prince 1 " And 
 so the Gatha says : 
 
 " Tchandaka, by the power of the Heavenly Spirits, 
 Firmly bent on disobeying the King's command. 
 
HISTORY OF BUDDHA. 135 
 
 With a. view to the accomplishment of Bodhisatwa's ancient 
 
 vow, 
 Eesolved to harness in all his trappings the horse Kantaka." 
 
 Then Tohandaka forthwith proceeded to the stable, and from 
 over the manger took down the beautifully adorned bit (kavika) 
 of Kantaka, and putting it into his mouth he led him forth from 
 the stable, and then tying him fast to a stake, he rubbed down his 
 back before placing across him his beautifully soft and pliable 
 saddle-cloth, adorned with gold and gems of every description ; 
 and then above this he placed a gold net-work covering. Thus 
 having equipped the horse, he led him round forthwith to the 
 place where the Prince was awaiting him. 
 
 Then Kantaka, king of horses, born on the same day with the 
 Prince, seeing his master standing there in his youthful strength, 
 fiUed with a transport of joy, neighed loudly as he came up. The 
 sound of this neighing could be heard at the distance of half a 
 yojana, but all the Devas of the Suddha (pure) heavens, by their 
 spiritual power, caused the sound to be deadened and destroyed, 
 fearing lest any one should be aroused, and so put an obstacle in 
 the way of the Prince's departure. 
 
 Then the Prince, filled with unutterable delight, with the soft 
 silky fingers of his right hand, smooth as the leaves of the lotus 
 flower, of a bright colour, even as that of red ore, patted the back 
 of his Eoyal steed, and said in an encouraging tone, " Now then, 
 my own Eoyal steed, Ka ntaka ! your master desires to seek the 
 ever life-giving law (law of sweet dew, i. e., ambrosia). Tou must 
 pat forth your strength and advance bravely, nor permit any one 
 to place an obstacle in the way. Tou, my brave Kantaka ! in the 
 hour of battle know how to exert yourself, even to death, to secure 
 victory ; show yourself now equal to this struggle after the joys re- 
 sulting from the sacrifice of home in pursuit of a religious life. The 
 joys of this world are brief and transitory, and when passed, then 
 comes sorrow again. To exert oneself in reMgious pursuits is difficult; 
 but now, because I am earnest in seeking how to afford universal 
 deliverance from misery — exert yourself bravely, oh Kantaka ! It 
 is for the sake of the world, and all that lives, yea ! even for you 
 and those like you I am now struggling — then advance bravely, 
 my horse ! " 
 
 Then the Prince, standing there on the ground, vowed a mighty 
 
136 THE ROMANTIC 
 
 and earnest vow, and said, " This shall be the last time I mount 
 a horse whilst leading a secular life — from henceforth, after this, 
 no steed shall bear me, as I now am." Having said this, holding 
 on to the saddle cloth, he leapt on to the back of Kantaka, and 
 then bade him go on and bear him well for this last time. 
 
 At the time when the Prince mounted on to the saddle cloth of 
 Kantaka, countless Asuras, Garudas, Einnaras, Mahoragas, Eak- 
 shas. Earth-dwelling Pisachas, Heaven-dwelling Devas, belong- 
 ing to the Suddha Heavens, and even up to the Akanishta 
 regions, flocked round the royal steed Kantaka and accompanied 
 him as he went. Then the Devas, holding in their hands umbrellas, 
 ilags with golden beUs, etc., surrounded the Prince. 
 
 Thus he advanced slowly towards the outside gate of the Palace, 
 the Suddha Devas deadening the sound of Kantaka's feet, which 
 generally could be heard at the distance of a krosa. 
 
 Now there was at this time a space-dwelling Taksha, called 
 Patrapada ; this Patrapada and the older Takshas dwelling in the 
 air, came together at the time of the Prince's departure, and each 
 one held the feet of Kantaka underneath, so that he might go 
 quietly.^ 
 
 Again, when the Prince first made up his mind to quit his home, 
 there was a Devaputra who uttered this sentence in a loud voice, 
 " Oh ! would that good fortune may attend the Master of the ship, 
 who now desires to deliver the countless creatures of the world 
 from the sea of trouble." Another Devaputra spake thus, "Oh! 
 may there be no obstacle placed in the way of the Holy and Eeverend 
 one, who now desires to leave his home and cross the sea of Life 
 and Death." 
 
 Then the Prince addressed Tohandaka and said, " Oh ! Tchan- 
 daka, of propitious birth, proceed in advance and observe the way." 
 The inner gate of the palace, on ordinary occasions, when opened 
 could be heard at a krosa distance ; on this occasion it opened 
 noiselessly of itself. On this, Tchandaka exclaimed, " "Wonderful 
 portent ! on ordinary occasions it requires an exertion of great 
 strength to open this gate ; but now, on the approach of the 
 Prince it unbars itself and stands open for him to pass, even as a 
 
 ' This scene is evidently the subject of Plate lix, "Tree and Ser- 
 pent Worship," 
 
.HISTORY OF BUDDHA. 137 
 
 fierce wind divides and opens the cloud whicli has collected in 
 heaven." 
 
 Then the Prince, passing through the gate to the outside, vowed 
 a vow. " This is the very last time that I will pass through this 
 gate." The Prince having passed this gate, rode on slowly 
 towards the Vyala gate, in front of which there was a Yaksha 
 chief on guard, whose name was Shen-jih (good or propitious en- 
 trance), he had five hundred other Yakshas in attendance; these 
 seeing the Prince coming slowly onwards, towards the gate, said 
 one to another, " What means this, that Siddartha should be ad- 
 vancing towards our gate at this time of the night ? Surely this 
 is not a fitting time for such an excursion." After reflection, how- 
 ever, they resolved to open the gate — when lo ! it silently flew open 
 of itself! 
 
 At this time, Mara Eaja, of the Kama loka, the cruel and Malig- 
 nant (Pisuna), seeing the Prince leaving his home, fearing the 
 consequences of his so doing, caused by his spiritual power all 
 sorts of strange shrieks and noises to be heard, like the rolling of 
 thunder in the air, or the crashing of things together; again, he 
 made the appearance of a great torrent rushing from a rock, right 
 in front of the Prince ; again, he caused the appearance of a great 
 and rugged mount ; also of a fiercely burning conflagration ; but 
 aU these alarming appearances were overpowered and removed by 
 the spiritual energy of the good Devas of the Suddha heavens. 
 
 Then the Prince, having got beyond the city, turned round and 
 looked at it, and with his lion's voice, he exclaimed " Eather 
 would I have my body crushed by a rock, rather would I drink the 
 deadliest poison, or starve myself to death, than not fulfil my vow 
 to seek to save aU flesh from the fearful ocean of birth and death. 
 I enter not the city again." 
 
 The Devas, hearing this resolve, were filled with joy, whilst all 
 the spirits that kept guard at the gates and ramparts of the city 
 exclaimed " E ven so ! even so ! may the Prince fulfil his purpose," 
 and then with raised hands they addressed him and said, " Oh ! 
 valiant youth ! to have thus gone forth from the city, and now to 
 look back ! " The Prince hearing these words, feared not nor was 
 alarmed, but rather was filled with joy; and his hair was moved 
 with the earnestness of his resolve, as he said, " Never again will 
 
138 THE EOMANTIC 
 
 I enter this city till I have attained the draught of sweet dew (the 
 gift of Life), and entered on the road to Nirvana— then I will 
 return ! " 
 
 Now on the spot where the Prince stopped without the city and 
 uttered these words with his lion voice, men in after days erected 
 a pagoda(tower) and called it " the tower of the lion voice utter- 
 ance." On that spot also there was a great Nyagrodha tree, the 
 Deva of which tree on this occasion uttered these Gathas : 
 " If a man should desire to destroy the tree. 
 He must first thoroughly kill its root. 
 As to destroy a living creature one cats off its head ! 
 Cross over the water and you shall reach the other shore. 
 But words unless they are fulfilled are vain. 
 They breed troubles, and in the end destroy happiness." 
 At this time the prince replied to that Deva in the following 
 verses — 
 
 "Tou may remove from their base the Snowy MoiTntains, 
 You may exhaust the waters of the Ocean, 
 The Firmament may fall to earth. 
 But my words in the end will be accomplished." 
 At this time also the Devas of the Suddha Heavens added these 
 Gathas — 
 
 " Behold ! here is the great Medicine King 
 Able to destroy the poison caused by Sorrow ; 
 Is any one wounded by the arrows of Love, 
 Here is one able to draw them out at once ; 
 Behold, here is the great Physician 
 Who can thoroughly heal the maladies of all men ; 
 Whether it be sickness, old age, or death. 
 He is able to cure and completely remove the disease ! 
 Behold ! here is the great Torch of Wisdom 
 To illumine those who are deceived or in doubt. 
 Whoever dwells in the darkness and gloom of ignorance. 
 To him the brightness of this glorious light shall soon appear. 
 Behold ! here is one highly gifted. 
 Able to instruct the entire world 
 
 By the brightness of his perfect wisdom and full knowledge. 
 Able to shed light throughout the universe. 
 
HISTORY OF BUDDHA. 139 
 
 Behold ! here is the great Master of the ship. 
 
 Able to deliver and take across etery class of living thing," etc. 
 
 Then the Suddha Devas, after these stanzas, immediately opened 
 their mouths, and said, "All hail! (Namo) highly honourable!" 
 and then they went before him and scattered the glorious light of 
 their persons on every side, to Show him the way, dispersing the 
 gloom, and lighting up the path even as the Sun, bursting forth 
 from a dark and heavy cloud, shines forth in its strength. 
 
 Then the Devas of the Kama Lokas likewise assumed bodies 
 like young men (manavas), and went on before the Prince, leading 
 the way. And so also Maha Brahma, and his attendants, sur- 
 ' rounded the prince, and all the Trayastrinshas Devas and the four 
 heavenly kings, besides countless Gandhervas, Pisatchas, etc. All 
 these accompanied the prince as he went, arrayed in their several 
 manners, and scattering flowers, incense, and sandal-wood as they 
 advanced. 
 
 Meantime the women of the palace gradually awoke from their 
 sleep, and suddenly began each to cry out, "I do not see the 
 prince ! — I do not see the prince ! " And then Tasodhara, having 
 . awoke, and seeing herself alone on the couch, cried out with a 
 lamentable voice, " Alas ! alas ! and have we at last been deceived 
 by the prince ! " and then she uttered a great cry and fell to the 
 ground, beating her breast, tearing her hair, and casting away 
 from her the jewels and ornaments that adorned her person, etc. 
 
 Then the women conveyed the news to Suddhodana that the 
 prince had fled, and that Tchandaka, and Kantaka, the horse, 
 were missing. 
 
 Suddh6dana, on hearing this, nttered a great cry, and said, 
 "Alas ! alas ! my sou — my dear son I" and so fell fainting on the 
 earth. Then the minister in attendance raised him with his 
 hand, and sprinkled over him cold perfumed water, until, after a 
 short interval, he recovered. Sending then for the captain of the 
 guard of the city gate, he commanded him to dispatch soldiers in 
 every direction, to find out where the prince was concealed. And 
 so, in obedience to this command, search was made, but the 
 prince, protected by the Devas who accompanied him in his flight, 
 remained undiscovered. 
 
140 THE KOMANTIG 
 
 The Onward Progress of the Prince. 
 
 § 2. The Prince, having left the city, directed Tchandaka to pro- 
 ceed before him onwards in the direction of the village of Lo-raa 
 (Kama?). And so the horse Kantaka proceeded, with a light and 
 easy pace, from the middle of the night to the time of the rising of 
 the morning star, for a distance of two ySjanas. [The Mah&san- 
 ghikas say twelve ydjanas. The Mahdsiaviras say a hundred ySjanas.'] 
 Then they arrived at a ^village called Mi-ni-ka, and as the sun 
 rose, they came to the place where the Eishi Po-ka-pi dwelt. Then _ 
 the prince asked Tchandaka, "What place is this?" to whom 
 Tchandaka replied, " Great prince ! this is a spot close to the 
 village of Lo-ma (Eama)." ^ Then the prince, seeing the forest, and 
 the place where the old Eishi dwelt, and also the birds and beasts 
 and the flowing water, and pleasant fountains ; and, knowing that 
 Tchandaka and Kantaka were now weary, he addressed the former, 
 and said : "I will alight here, and rest;" then the prince, spring- 
 ing from his horse on to the ground, uttered this vow : " This is 
 the last time I will ever dismount from my steed ; and this is the 
 spot where for the last time I have alighted." And then he 
 addressed Kantaka with affectionate words, and also assured 
 Tchandaka of his love and kindly feeling, which was without any 
 selfish or personal consideration, repeating this Gatha — 
 
 " We nourish children to found a house ; 
 We obey our fathers, to receive in return support ; 
 We build a trade to get profit — 
 All men are engaged in seeking their own good." 
 
 Then Tchandaka replied, " But why, O prince, have you acted as 
 you have, and come to this Mount ?" Then the prince, having first 
 enlisted Tchandaka's serious attention, replied, " I have given up 
 my tingly estate from no consideration of fear or dread of its 
 responsibilities, but with a view to seek deliverance from the bond- 
 age of the world. Tchandaka, my heart rejoices to escape from 
 the condition of royalty, because I have now found peace ; and, by 
 becoming a mendicant, I do, in fact, escape from the endless toils 
 
 1 Probably EamagSma. 
 
HISTOEY OF BUDDHA. 141 
 
 of birth and death. Now then, Tohandaka, do you take my horse 
 Eantaka, and return to the king's palace. My mind is completely 
 fixed. I will become a religious mendicant." And then he repeated 
 this Gratha : — ~ ~ 
 
 "Xo further conversation do I purpose to hold; 
 Tou know my heart and my love to you ; 
 I am now freed from the love due only to relatives. 
 Take the horse Kantaka and depart." 
 
 Then Tohandaka addressed the prince as follows : " Oh, mio-hty 
 prince ! men generally become mendicants after four circumstances 
 have occurred. 1. When the body begins to get old and feeble. 
 2. When they have become worn by disease. 3. When they are 
 left without friends. 4. When stricken by poverty. But in your 
 case none of these things are so. Moreover, when you were born, 
 O prince ! the soothsaying Brahmans, skilful in the art of casting 
 horoscopes, able thoroughly to understand and explain the dis- 
 courses and books which treat on the subject, all predicted that 
 you should become a Chakravarti monarch, king of the whole 
 world, and possessor of the seven insignia of empire. First of all 
 the discus jewel, then the pearl jewel, the elephant, the horse, the 
 woman, the master of the treasury, and the ruler of soldiers; more- 
 over, that you should have a thousand valiant sons able to subdue 
 all enemies, and establish the universal empire of their Father." 
 [By means of the precious discus the Chakravarti is able to travel 
 through space, and go whithersoever he lists ; — by the precious jewel 
 he is able to light up the darkness for a distance of seven yojanas]. ^ 
 
 "Thus, O Prince, as a universal monarch, you should govern the 
 entire earth, without an enemy, or any cause of fear, without any 
 interruption or cause of disquiet, in perfect peace and righteous- 
 ness, possessed of the greatest happiness. 
 
 The Prince replied: "And when this prediction was uttered, 
 was there nothing else said ?" Tehandaka allowed that there was, 
 and on the prince urging him to say what it was, he added — "All 
 the soothsayers agreed that if you gave up your kingly state, and 
 became a recluse, that then you would arrive at perfect enlighten- 
 ment, and having attained this condition that you would then estab- 
 
 ' Here follows a description of the other insignia. 
 
142 THE ROMANTIC 
 
 lish a kingdom of rigMeousness, by declaring the sublime doctrines 
 of religion." 
 
 Then the prince added : " O Tchaudaka, speak idly no longer. 
 Tou know perfectly that the Eishi Asita gave but one certain pre- 
 diction^ and that was that I should become a preacher of the sub- 
 lime doctrine of religion." 
 
 Then Tchandaka, in astonishment and fear, addressed the 
 prince thus : " Oh, mighty prince ! and are you really able to recol- 
 lect this prediction ? — for it was agreed amongst all your kinsfolk 
 that this prediction should never be named in your presence, lest it 
 might awaken in you a desire to attain to the condition of supremo 
 wisdom (B6dhi)." 
 
 Then the prince rejoined : " Tchandaka ! in former days I de- 
 scended from the Tusita heavens to assume a body in the womb 
 of my mother ; and whilst in this state, everything that happened 
 is perfectly known and remembered by me ; how much more should 
 I recollect all that occurred after my birth. Moreover, Tchandaka, 
 all the Devas in that heaven assured me that I should arrive at 
 perfect enlightenment, and establish the kingdom of the Highest 
 Truth upon earth — so that I am certain that such is my destiny. 
 And, listen, Tchandaka, to my last words — I would rather be cut 
 in pieces, limb by limb, and piece by piece ; I would rather be 
 burnt in a fiery furnace ; I would rather be ground to pieces by a 
 falling mountain, than forego for one instant my fixed purpose to 
 become a religious recluse, or to return again to my home. For, 
 alas ! aU earthly pleasures are transitory and perishable — this alone 
 endures." 
 
 [Kiouen XVII contains 6,559 words, and cost 3.279 taels.] 
 
 CHAPTEE XVIII. 
 
 Cutting off the hair and wearing the soiled garments. 
 
 At this time the prince, with his own hand, took from his royal 
 head-dress the priceless Mani pearl that adorned it, and, giving it 
 to Tchandaka, spoke as follows : " Tchaudaka, I now give you this 
 precious Mani pearl, and bid you return with it to my father Sud- 
 dh6dana Maharaja ; and when arrived in his presence, after due 
 
HISTOKY OF BUDDHA. 143 
 
 salutation, bid him dismiss all grief or useless regrets on my 
 account ; assure Mm that I am influenced by no delusion in leav- 
 ing him thus, nor by any angry or resentful feeUng ; tell him that I 
 seek no personal gain or profit by what I do, that I look for no 
 reward— not even to be born in heaven— but that I seek solely the 
 benefit of men (aU flesh), to bring back those who have wandered 
 from the right path, to enlighten those who are living in dark and 
 gloomy error, to save them from the constant recurrence of birth 
 and death, to remove from the world all sources of sorrow and pain 
 — for these purposes I have left my home ; and so my loving 
 Father, seeing me thus rejoicing in carrying out this purpose, 
 should shake off every feeling of regret and sorrow on my account." 
 And then he added this Githa : — 
 
 " Even supposing there were love and affection for a long time, 
 A period of change must come sooner or later. 
 Seeing the existence of this impermanenoy every moment, 
 I on this account am seeking for deliverance." 
 
 The prince, having repeated this G^tha, continued in these 
 words, " Because I am desirous to get rid of this source of sorrow, 
 therefore I have left my home, and am about to adopt a religious 
 life. Let not my father grieve on this account. A man bound in 
 the fetters of lust and self-indulgence is the victim of grief and 
 useless regrets — for such a man one may be distressed." 
 
 (The same ideas are repeated through a succession of arguments 
 with Tchandaka. At length Tohandaka, having fallen at the feet 
 of the prince, and embraced them, and Kantaka, the horse, having 
 licked them with his tongue, and wept many tears, consents to go 
 back. Then the narrative continues.) 
 
 At this time the prince greatly commended Tchandaka, and 
 said : " Tou do weU — you do well, illustrious Tchandaka, by con- 
 senting to return as I desire you, and it wUl be much for your own 
 advantage." Then the prince, taking from off his person the 
 jewels and precious ornaments that he wore, uttered this vow — 
 " Never again shall my body be adorned with such things as these 
 — never more shall my body be so adorned ; " and then, handing 
 them all to Tohandaka, he bade him take them back, and deliver 
 them into the hands of his kinsfolk. 
 
 Then Tchandaka, having taken them, answered and said, " 1 
 
144 THE EOMANTIO 
 
 wisli to know, prince, what answer I shall give to Suddhodana 
 Eaja and your kinsfolk when they ask me where you are living, 
 and what further messages you sent to them." To whom the 
 prince said, " Go back, Tchandaka, to the palace, and salute my 
 father, and my foster-mother, Mahapraj4patl, and all my kinsmen; 
 and tell them that I am bent on the acquisition of supreme wis- 
 dom, and that, having attained to this, I will return again to 
 Kapilavastu." 
 
 Then the prince, having delivered the gem from his head-dress, 
 and the other decorations, into the hands of Tchandaka, drew 
 forth his sword from its sheath, and, holding it in his right hand, 
 he seized with his left hand his rosy curling locks, in colour Kke 
 the TJtpala flower, and severed them from his head ; then, casting 
 them into the air, Sakra, with a joyous heart, caught them before 
 they fell to the earth, and, ascending upwards, paid them divine 
 honour in company with the other Devas. 
 
 At this time all the Devas of the Suddha Heavens — a great con- 
 gregation — were assembled together not very far from the spot 
 where the prince was seated. Among them was one who trans- 
 formed himself into the appearance of a hairdresser, wearing on 
 his head a wreath of Sumana flowers ; and, with a sharp razor in 
 his hand, he approached the prince, and stood stiU. Then the 
 prince, having perceived him, spake thus — " My friend ! is it con- 
 venient to you to attend to me or not ?" to whom he replied, "It is 
 quite convenient." "Then be good enough to do so at once," said 
 the prince. Then the hairdresser, -frith his well-sharpened razor, 
 shaved from off the prince's head his bright curling hair, whilst 
 Sakra Deva raja, with a joyous heart, collecting the rosy curls, and 
 not permitting one hair to fall to the ground, gathering them all 
 in his heavenly robe, carried them to the thirty-three heavens, 
 and paid them religious worship ; and from that time till now a 
 festival has ever been observed by those Devas, called " The festi- 
 val for honouring the hair-diadem of Bodhisatwa." 
 
 Then the prince, having with his own hands taken off all his j ewels, 
 and having also had the hair that covered his head, like a diadem, 
 clean shaved off, still perceived that his garments were rather 
 those of a Deva than a recluse. Considering this, he said, " These 
 garments are not those of a religious mendicant, such persons live 
 in the midst of the mountains ; who is there can provide me with 
 
HISTOEY OF BUDDHA. 145 
 
 a Kastya robe suet as is worn by the hermits who frequent the 
 mountains and forests, that I may be clad according to the rules of 
 religion?" At this time one of the Suddha Devas, having per- 
 ceived the thoughts which troubled the prince, transformed him- 
 self into the appearance of a hunter wearing a dirty and much- 
 soiled Kashya garment. In his hand he held his bow and arrows, 
 and thus gradually approaching the spot where the prince was, he 
 came to within a short distance of him, and then stood still. 
 
 The prince, having perceived him thus attired, with his bow 
 and arrows in his hand, addressed him in these words—" Oh ! 
 worthy man of the lonely mountains ! will you exchange your 
 Kashya robe with me for my Easika garments ? the price of this 
 robe is at least one hundred thousand lakhs of gold pieces, per- 
 fumed as it is with every kind of sandal-wood scent ; if you possess 
 yourself of this, what use would that dirty Kashya robe be to you?" 
 and he repeated this G^tha — 
 
 " This is the robe of a holy recluse 
 Not becoming one to wear who carries the bow ; 
 Bestow it, therefore, on me, and cause my heart to rejoice. 
 Grudge not to give it me in exchange for this heavenly gar- 
 ment." 
 
 The hunter replied, "I am quite agreeable, respected sir, to 
 comply with your request." And the exchange was accordingly 
 completed. Then the Prince, receiving the Kashya robe, was filled 
 with joy, and forthwith he clad himself therewith, and gave his 
 Kasika robe to the other, wh'o, on his part, being a Deva, by the 
 exercise of his spiritual power flew away with the precious gar- 
 ment, and mounting up through space proceeded at once to the 
 Brahma Devas (or to Brahma Deva) to give them the opportunity 
 of paying it religious worship — which when Bodhisatwa perceived 
 his heart was filled with joy. 
 
 Now being thus shorn and robed, Bodhisatwa spake as follows — 
 " From this time I swear that I wiU. be known by no other name 
 than 'the Eeoluse' (Muni)." 
 
 Then Bfidhisatwa, having dismissed the weeping Tchandaka, 
 proceeded alone, clad in his Kashya robe, towards the place where 
 the Eishi Bagava (Po-ka-pi) dwelt. 
 
 Meanwhile Tchandaka, having beheld Bfidhisatwa clothed as a 
 
146 THE EOMANTIC 
 
 recluse, and -with shaven crown proceeding alone, stood still and 
 raised his voice in bitter lamentation. He embraced the head of 
 Kantaka as he wept. And again he sighed and wailed with grief. 
 Thus gradually advancing, overwhelmed with grief, he at last 
 reached Kapilavastu ; but the horse Kantaka, through grief and 
 weariness, was occupied eight days in the journey, which had 
 before only occupied half a night. As the G4tha says : 
 
 " B6dhisatwa on first leaving his home proceeded on for half the 
 night, 
 Tchandaka exhorting Eantaka to proceed apace ; 
 But overcome by grief, and deprived of all energy 
 On returning, after eight days they reached the palace." 
 
 But when Tchandaka entered Kapilavastu, it was like entering 
 an empty and deserted abode. Within and without on every side 
 there was naught but desolation. The fountains, trees, and 
 flowers were robbed of their beauties; the very gardens were dried 
 up, and, as it were, afflicted with sadness on account of the absence 
 of the Prince. 
 
 Then when the people saw Tchandaka return with the horse, 
 Kantaka, but without Siddartha, they came in succession and en- 
 quired " Where then is the Prince ?" Tchandaka weeping and over- 
 whelmed with grief could make no reply. Then the people, raising 
 their voices in lamentation, followed Tchandaka and Kantaka as 
 they went on through the city towards the palace — still exclaim- 
 ing " Where ! where is Siddartha ?" At length Tchandaka re- 
 plied to the citizens as follows -. " How could I disobey the orders 
 of the Prince ; and it was he who commanded me to return with 
 his horse to the city. Alas ! the Prince himself now dwells as a 
 hermit in the mountains." The people on heaa-ing this were filled 
 with astonishment and with awe; and as they looked one at 
 another in bewilderment, the tears coursed down their cheeks, 
 whilst they exclaimed "Alas ! alas ! let us go and trace the steps 
 of the Prince (Lion) to the place whither he has gone ; it would be 
 better for us to dwell there with the Prince, than here without 
 him ! for alas ! in his absence all beauty has left the place, and 
 there is no longer inducement to remain here. It has become 
 like a wilderness, for his presence alone it was that lent it grace." 
 As the Gratha says : 
 
HISTOEY OF BUDDHA. 147 
 
 " The men within the city hearing the words. 
 With their mouths exclaimed ' Wonderful ! strange ! 
 Without Siddartha this city is a wilderness. 
 The place where he dwells has become the favor'd city.' " 
 
 Now it came to pass that when the horse Kantaka was re-en- 
 tering the Eoyal precinct, that he neighed in recognition of his 
 home— on which the people within doors, and the females within 
 the two Palaces (of the King and Prince), attracted by the sound, 
 crowded to the windows, and cried " the Prince has come back ! 
 the Prince has returned!" But when they saw the horse and 
 Tchandaka, but no Prince, they left their places of observation in 
 sorrow and retired within the preein<!ts, weeping and with great 
 lamentation. 
 
 Now Suddhddana on account of his great love to the Prince, 
 was overwhelmed with grief at his loss, and had entered into the 
 Hall of Penitence to practise the rules of purity and self-discipline, 
 with a view to propitiate the Devas and Divine Spirits — using 
 every sort of religious expedient to effect his one desire to see his 
 son again. Then it was that Tchandaka, fiUed with sorrow, 
 holding Kantaka by one hand and in the other the priceless' 
 jewels belonging to the Prince, entered the precinct of the Eaja's 
 Palace, just as he would have appeared if the Prince had been 
 slain by his enemy in combat — so it was, weeping, he passed the 
 Palace gates, and as he observed the familiar spots where the 
 Prince had walked, sat down, or slept, "Oh! sad," he exclaimed, 
 and his grief was intolerable. 
 
 Meanwhile the thousand kinds of birds that were kept around 
 and within the Palace, hearing the well-known sound of Tchanda- 
 ka's voice, with one accord attuned their throats to a joyous song j 
 for they beUev«d in truth that the . Prince had returned, and so 
 were fiUed with delight. And the horses also whinnied with 
 joy. And so also Mahdprajapati and Tasodhard,, with the other 
 ladies of the Palace, who had been prostrate with grief, and had 
 neither adorned their persons nor used any care in arranging their 
 garments or jewels since the departure of the prince — on hearing 
 the sound of Tohandaka's voice, all of them started up and ex- 
 claimed "Beyond doubt, the Prince has returned. The Prince 
 has come home again!" And then filled with joy, both MahS- 
 prajapati and Tasodhara, with the other ladies of the palace. 
 
148 THE EOMANTIC 
 
 crowded on to tlie balconies and gazed through the open lattices, 
 desiring to see the Prince ; but when they beheld only Tchandaka 
 and the horse Kantaka, with both arms raised in anguish they 
 wept and lamented, whilst the frequent tears coursed down their 
 cheeks as they spake of the absent Prince. And so the G&tha 
 says: 
 
 '■ Those ladies of the palace, their hearts overwhelmed, 
 Looked through the windows to see the Prince returned. 
 But seeing the horse and the servant only. 
 The tears fell in thick succession from their eyes. 
 Casting away their jewels and their choice garments again. 
 Their head dresses and other decorations scattered. 
 With both hands raised above them in the air. 
 See how they weep ! hearken to their sad lamentations ! " 
 
 [Kiouen XVIII contains 5964 words and cost 2.982 taels]. 
 
 CHAPTER XIX. 
 
 Eespecting Tchandaka's Eeturn. 
 
 At this time Mahapraj^pati and GotamJ, having seen the bright 
 gem belonging to the Prince's head dress, and the other personal 
 ornaments belonging to him, with Tchandaka and the Koyal horse 
 Kantaka, were both of them filled with distress ; they raised their 
 hands and smote themselves in their anguish, as they exclaimed, 
 "Oh! Tchandaka, where hast thou taken our beloved Prince? 
 Where is our Siddartha ? " etc., etc. To whom Tchandaka replied 
 " Oh mighty queen ! the Prince Siddartha has forsaken the world, 
 with its pleasures, for the purpose of seeking Supreme Wisdom ; 
 and now he dwells in the mountains far away, with shorn locks and 
 soiled garments." 
 
 Mahaprajslpati having heard these words of Tchandaka, Mke a 
 cow bereaved of its calf, uttered every kind of lamentable cry, un- 
 able to control herself, she raised her hands and said, "My son ! 
 my son ! alas, my chUd ! " The tears coursed down her cheeks. 
 
HISTORY OF BUDDHA. 149 
 
 and at length, overcome witli grief, her limbs lost their power and 
 she fell to the ground as one dead. 
 
 Then all the ladies of the Palace seeing MahSprajapati in this 
 condition, and hearing her lamentations, themselves gave way to 
 unrestrained grief; they wept and wailed as they cried " alas ! 
 alas ! where is our Lord ? Alas ! alas ! where is our Prince ? " 
 and in this way they gave vent to their feelings — some rolled their 
 eyes with grief, some looked at each other and wept, some smote 
 their bodies, some smpte their breasts, some twined their arms 
 around each other, some tore their hair, some wandered disconso- 
 late hither and thither, weeping and waUing the whUe, just as 
 the stricken deer wanders at random through the brake, the 
 poisoned arrow in his side — so did they wander to and fro, weeping 
 and bending their bodies in grief, as the wind bends the tender 
 palm — others, like the fish on the ground, writhed in anguish on 
 the earth J thus in every way they showed their grief at the loss of 
 the Prince. 
 
 Thus it was Tchandaka and the horse Kantaka stood, whilst on 
 every hand were heard the sounds of lamentation.^ 
 
 Meantime, Tasfidhard, giving way to her grief and indignation, 
 reproached Tchandaka with having stolen away from her in the 
 middle of the night her lord and husband (in various ways). 
 
 Then Tchandaka, unable to bear the reflections of the weeping 
 Tasodhara, with his head bowed and his fingers closely inter- 
 twined, replied "Tour slave, oh Tas^dharsi, ! deserves not to be re- 
 proached ; for he has committed no fault indeed, neither has Kanta- 
 ka, the noble steed, done wrong. For I opposed with all my power 
 and with many tears, the Prince's resolution to leave his home. 
 I vainly tried to arouse you, oh ! lady, from your sleep. I fruit- 
 lessly attempted by force to awake you and the others from their 
 torpor — calling them by their names and plucking at their hair — 
 but in vain. And so, after the Prince had mounted his horse on 
 the way, I raised a thousand difiSiculties, calling with my might to 
 those around, and endeavouring to obstruct the horse's advance — 
 but there was no sound heard, and all my efforts were useless ! 
 Taking it for granted, therefore, oh lady ! that this was the work 
 
 1 The repeated details are omitted. 
 
150 THE ROMANTIC 
 
 of the Gods, I dared no longer oppose it." And so the Gatha 
 says — 
 
 " Unable to bear the tears (of the Eoyal lady) any longer. 
 With clasped hands and bowed head, I replied. 
 Tour ladyship should not thus reproach me and the horse. 
 For indeed we deserve not your anger." 
 (Tchandaka then proceeds to relate to Tas6dhara all the circum- 
 stances of the flight of the Prince,^ and after this he acquaints 
 Suddhddana ESja with the same circumstances, who in his turn 
 gives way to excessive grief, and finally falls senseless to the 
 earth.) 
 
 [Kiouen XIX contains 6570 words and cost 3.285 taels]. 
 
 CHAPTER XX. 
 
 The same subject, continued. 
 
 § 1. Then Suddh&dana Kaja spake thus, " Oh ! that the Deva- 
 rajas who rule over the earth (the four regions) and defend the 
 inhabitants thereof, would now protect and prosper my son. Oh ! 
 that Sakra rdja, the ruler of heaven, possessed of a thousand 
 eyes, the husband of Sachi, Mahabala DevarSja, and all the Devas 
 who surround him on the right and left, would assist my son to ac- 
 complish his desire ; oh ! that aU the spirits of the wind, of the 
 water, of fire, of earth, and the spirits of the eight divisions of 
 space would aid in this great undertaking, that my son having 
 really left his house and become an ascetic, may soon arrive at 
 the highest degree of sanctity, and attain to Anuttara Samyak 
 Sambodhi." 
 
 And then again, whilst lying on the earth, the disconsolate 
 monarch broke out into frequent reproaches against the horse 
 Kantaka, " Oh ! ungrateful steed ! who heretofore received from 
 me every mark of affection and proof of kindness, why didst thou 
 bear from me my much loved son, the pride of the S&ky a race ? 
 Death should be your lot,^ or else take me to the place where my 
 
 ' After this follows an account of Tas&dhara's grief. 
 
 ^ Or it may be — " the only reparation you can make is to die." 
 
HISTORY OF BUDDHA. 151 
 
 son dwells, and I will share with him his mortifications. Oh ! my 
 son, apart from thee my life is but for a moment ! " And so the 
 Gatha says : 
 
 " Kantaka ! thou steed of mine, quickly go 
 And take me whence thou hast returned ! 
 Without my son, my life is but a burthen. 
 As that of a man sorely afflicted without a physician." 
 
 Thus Suddh6dana afflicted himself, lying on the bare ground 
 in recollection of his son, weeping and waUing with a lamentable 
 voice. 
 
 At this time there was a certain wise minister, who in company 
 with the chief Brahman, counsellor of state, seeing Suddh6dana 
 Eaja thus giving way to grief as he lay upon the earth, turning 
 from one side to the other, his heart heavily afflicted, his body and 
 mind both indicating his misery — these ministers aforesaid ap- 
 preached the king together and said "Maharaja ! it is time you 
 should overcome this grief, and again recover your self-command ! 
 It is not right that you should thus exhibit the feelings and the 
 conduct of ordinary men. Eecollect, Maharaja, that in former 
 days other kings gave up their royal estates to become hermits, 
 as for example, "Wie-hwa-man (drooping-flower-band). And, more- 
 over, it was Siddhartha's plain destiny thus to become a recluse. 
 Eemember, Maharija! the words of the soothsayer Asita, that 
 nothing could prevent him leaving his home, and finally attain- 
 ing to the condition of Supreme Wisdom. If, in recollection of 
 this, your majesty still desires your son to return, and your heart 
 still is afflicted to this degree, then bid us go in search of him and 
 bring him back — we dare not disobey you ! " 
 
 Then Suddh6dana Eija replied, "go then, ye two, and bring 
 back my son ; for in his absence I have no pleasure in life, and my 
 days are a burthen to me." 
 
 Then these two ministers in obedience to the King's words im- 
 mediately set off in search of the Eoyal Prince to bring him back. 
 As the Gatha says, 
 
 " It was the destiny of the Eoyal Prince to be thus ! 
 EeooUect, oh King ! the words of Asita ! 
 That the Prince would not desire to be a Chakravarti Eaja, 
 How much less to indulge in sensual worldly pleasures." 
 
 The ministers having thus set out, the horse Kantaka having 
 
153 THE ROMANTIC 
 
 heard the reproachful words of the King in his affliction, unable 
 to bear the sorrow that afflicted him, lay down and died. After- 
 wards he was born in the Trayastrinshas Heavens, and when he 
 discovered from that abode that Tathigata had attained to Su- 
 preme Wisdom, he left the Heavenly region and descended to 
 earth, and was born in the city of Na-po, in Central India, as the 
 sou of a celebrated Brahman of remarkable piety ; and so, gradu- 
 ally as he grew up, he came into the company of Tathagata, who 
 knowing that he had formerly been the horse Kantaka, and had 
 been born in heaven, immediately explained to him the system of 
 cause and effect (the Nidanas), who having heard it, obtained per- 
 fect release and entered Pari-Nirvana. 
 
 The consideration of different Eeligious Systems by the 
 
 Prince. 
 
 § 2. Now then the prince, having with his own hand cut off his flow- 
 ing looks and clothed himself in the soiled garments of a hermit, 
 the countless Devas who surrounded him were filled with an ex- 
 uberance of joy, and with their voices uttered his praises as they 
 sounded their joyous instruments of music. And their strain was 
 this — " Now then Siddartha, the Eoyal Prince, has truly left his 
 home ! Siddartha, the prince, has now become a recluse indeed ! 
 He will assuredly attain to Supreme Wisdom, and so bring salva- 
 tion to all living creatures. He will assuredly banish the sorrow 
 and pains of life, and bring deliverance to all !" 
 
 Now a tower of commemoration was erected on the spot where 
 the prince cut off his hair, and its name was the "cutting-off-hair 
 Tower;" and so also on the spot where B6dhisatwaput on the Kashya 
 garment there was in later time a tower erected, called " taking 
 the Kashya garment Tower ;" and so where Tohandaka and Kan- 
 taka left the prince to return home, a tower was afterwards erected 
 called "the Eeturn of Tchaudaka and Kantaka Tower." Now as 
 Bodhisatwa went along the way in deep meditation, there were 
 some men who ventured to ask him some question or other; but 
 he remained silent, and answered them not. Then these people 
 speaking to one another said, "This Eishi must be one of the 
 Sfikya race;" hence he got the name of Sakya muni. 
 
HISTORY OF BUDDHA. 153 
 
 Then B6dMsatwa (as he went) reflected thus with himself — "I 
 have now for ever given up my royal estate. I have left my 
 kindred and my home ; there is now no room for repentance or 
 change — the thing is done !" 
 
 Having reflected thus, his heart was strengthened. Then B6d- 
 hisatwa proceeded forward from that village of Ho-ni-me-ka ^ ( Anu- 
 megha?) and gradually directed his course towards Pi-ye-li (this 
 is for Pi-che-li, i. e. Vaisali). Now in the midst of his way 
 thither there was the abode of an old Eishi whose name was Ba- 
 gava (Po-ka-pi). And it came to pass when Bddhisatwa entered 
 within the place of this Eishi that a miraculous light spread on 
 every side through the hills and the woods around ; and as Bod- 
 hisatwa had discarded his jewels and his Kasika garments it must 
 have been from his body that this glory proceeded, and met the 
 eyes of the hermits who occupied the place ; as the Gatha says — 
 " The Elephant-King Bfidhisatwa, with his Lion-step, 
 Deprived of aU jewels or costly robes. 
 Clad in his poor hermit garments of brown colour. 
 His body emitted a light dazzling the eyes of the Eishis." 
 
 Then the Brahmans, who rigorously practised the Eules of a 
 religious life within the grove of trees, looking up and perceiving 
 the glorious person of Bodhisatwa as he approached them, were 
 filled with joy ; and yet they were in doubt what to think. There 
 were also other old Brahmans in the neighbourhood who were em- 
 ployed in gathering all sorts of roots, flowers and various kinds of 
 wood " ; these, without any hesitation or doubt, having heard the 
 sound of B6disatwa's voice, were flUed with a feeling of reverence, 
 and leaving everything they were engaged about, they hurried 
 straightway to the spot where B6dhisatwa was, and stood before 
 him. And all the birds around, when Bodhisatwa entered the grove 
 began to pipe their various notes, in indication of their joy ; whilst 
 the other living creatures indicated their feelings of delight. And 
 so also the kine which the Brahmans kept for religious and sacri- 
 ficial purposes, although their milk had just before been exhausted, 
 
 - Bigandet, p. 62, gives Anupyia, in the country belonging to the 
 Malla Princes, i.e., Viisali. 
 
 2 That is, for medicinal purposes ; these, no doubt, would re- 
 present the 'loTpiKoi of Megasthenes. 
 
154 THE EOMANTIC 
 
 yet when Bodhisatwa appeared, tbeir udders again filled themselves 
 with. mUk, which ran of its own accord from their teats. 
 
 Then those Brahmans, seeing all these wonderful portents, said 
 among themselves, " This surely is one of the Vasu Devas ;" ' whilst 
 others said, " He is one of the Star Devas(?), for ever since he en- 
 tered the wood, there has been a supernatural light shed around 
 us ;" and so the G^tha says — 
 
 " This is either one of the Pasuva Devas, 
 Or one of the Devas dwelling in the storied-heavens, 
 For otherwise whence comes this light. 
 Bright as the sun first rising on the world." 
 
 Then all those Brahmans, practising their religious austeries within 
 that wood, took of all that they had, and respectfully approaching 
 Bodhisatwa offered their gifts to him with great reverence, and as 
 they bowed themselves before him they said, " Welcome, Holy 
 one. We all respectfully request your Holiness to take up his 
 abode with us in this wood. Whatever fruits, or medicinal plants, 
 or roots, or flowing streams are here — these all are at your service. 
 Here it was all the old Bishis dwelt who sought after final delivet- 
 anee. Here it is easy to obtain peace and rest, etc." 
 
 Then another Brahman of the company, having observed the 
 grace and force of B6dhisatwa's manner, addressed one standing 
 by and said, "Venerable one ! it seems to me that this is no other 
 than a child of Heavenly birth, thoroughly acquainted with the 
 human heart, who now by means of this expedient desires to accom- 
 plish some iUastrious purpose. For why ? we find that in the world 
 men speak thus — ' I must nourish and bring up my sons in order 
 that when they grow up they may help to establish and benefit my 
 family name, in buying and selling and getting profit for me, so 
 that when I am old I may be able to devote myself to religious 
 inquiries and practices.' It is thus men generally think and speak, 
 they have a reference in all they do to their own advantage. But 
 with this one it is not so, he seeks the good of others and not his 
 own, he provides nothing for himself." 
 
 To him another Brahman answered — "It is even as you say, 
 reverend Sir ! in the world men do nothing but think of themselves, 
 
 1 Or, perhaps, Pasuva. Vide Colebrooke, p. 262. 
 
HISTOEY OF BUDDHA. 155 
 
 saying, ' To-day I must s&t about this, and to-morrow about that, 
 and so on ; and thus there is no real profit to the world, for men 
 think of nothing but about themselves.' " 
 
 [Now when Bddhisaiwa descended from the Tusita Heavens, and 
 was conceived in the womb, to be born as a Sakya Prince, it came to 
 pass that in the grove where these Eishis dwelt there sprung up of them- 
 selves two golden-coloured trees, which gradually increased in size and 
 strength down to the night when Bddhisatwa left his home to become a 
 recluse. On that night they suddenly decayed and disappeared. Then 
 one of the Bishis, observing this phenomenon, was filled with grief 
 and began to think within himself, as he hung down his head, that this 
 was a bad omen, and portended some calamity about to happen. At 
 this time Bddhisatwa, observing the Bishi's anxiety and his absent 
 manner, approaching by degrees to his side, ashed him- and said, 
 " Venerable Sir ! why is your brow thus clouded, and your head hung 
 down in grave reflection as you sit ?" Then that Bishi answered Bdd- 
 hisatwa and said, "Illustrious child of Heaven! in this place where 
 I dwell, in former days there sprung up two golden-coloured trees, 
 which grew, and increased as they grew, in loveliness and grace ; but 
 mow) suddenly they have disappeared, and are no longer to be seen, 
 therefore my heart is sad, and my head drops as I sit here lost in 
 thought." Then Bddhisatwa inquired further — " Venerable Sir ! at 
 what time did those trees first appear ?" The Bishi answered, " If is 
 now just twenty-nine years ago." Then Bddhisatwa again asked, 
 " And when did they disappear ?" Last night, towards midnight, they 
 began to decay and to die." Then Bddhisatwa addressed him and 
 said, " Those two trees were first produced by the power of my re- 
 ligious merit, and when I attain to the condition of Supreme Wisdorri 
 and begin to preach, then i« this very place I will set apart a spot 
 (garden) for my own use, where I may expound my doctrine. It was 
 because I left my home last night bent on this object, that those trees 
 decayed and died ; let not your heart then be troubled, venerable Bishi .'] 
 
 Thus it was B6dhisatwa dwelt among these Eishis, and beheld 
 their religious practices day by day. 
 
 Now there was one Eishi particularly bent on his religious duties, 
 to whose abode Bodhisatwa proceeded, and seated himself. After 
 observing the way in which the community was engaged, Bodhi- 
 satwa entered into the following conversation and said, " I have but 
 just entered on a course of religious discipline. Venerable Sirs ! I 
 desire to ask some questions, if you will permit me so to do." 
 
156 THE ROMANTIC 
 
 "Venerable brother !" they replied, "you may ask any questions 
 you please respecting our religious discipline, and we, as far as 
 possible, wUl explain everything to you in detail. Amongst us 
 there are some who mortify themselves by eating nothing except 
 edible herbs (tsae), or sprouting shoots of plants (t'he), or the 
 tender stems of the Nyagrodha tree, or of the Dukiila (?) tree, or 
 of the Kanikala tree ; whilst others eat nothing but the stems of 
 one particular tree (ekadruma), others eat the excrements of the 
 ox, others nothing but the roots of certain plants, or the mashed 
 fibres of different shrubs ; again there are others who take just 
 water enough to preserve life, etc. ; some clothe themselves with 
 hempen vesture ; others with the fleece of the black sheep ; others 
 with grassy robes ; others with the cotton of the wild caterpillars ; 
 others with the dragon-beard plant ; others with deer skins ; others 
 with the rags off corpses, or with filthy rags ; some again sleep on 
 boards, some on chips, some on tree-trunks, some on pestle-ham- 
 mers ; some again dwell in cemeteries ; others in holes ; others 
 under the open heavens j others stand in water ; others use fire 
 to their inconvenience ; others turn always to the sun ; others 
 raise both arms above their heads and keep them so ; others sit in 
 one fixed posture on the earth; others cleanse not their bodies 
 from filth; others have their hair spirally-twisted; others pull out 
 the hair of their heads ; others pull out the hair on their faces ; thus 
 it is these different Eishis practice self-mortification, whilst in turn 
 they give themselves to profound meditation and ardent prayers 
 and vows to be born in Heaven, or to be born again amongst men, 
 etc." 
 
 Then B6dhisatwa addressed the Eishis once more and said, " I 
 perceive that your system, although it promises the reward of 
 Heaven to certain persons, yet provides no means of final deliver- 
 ance ; and so the Gatha says — 
 
 " • Tou give up all, friends, relatives, and worldly delights. 
 And suffer pain that you may be born in Heaven, 
 Not considering that after being thus born on High, 
 In future years you may return and bo born even in Hell.' " 
 
 And then he continued, " If a man, because of the sorrows of life, 
 desiring earnestly to find some higher destiny, seek after a birth 
 in heaven to enjoy there the happiness he covets, he forgets that in 
 
HISTORY OF BUDDHA. 157 
 
 the distant future lie will not escape the recurrence of evil, and that 
 those very Eishis who now afflict their bodies will once more return 
 to the same condition of sorrow and pain as that from which they 
 are now striving to escape. So it is when men come to die, because, 
 being overcome with fear, they seek some happy state of birth, 
 because of this very desire they return again in brief space to that 
 inconstant state of life they have left. They do not consider the 
 ever-recurring evil of future births. Coveting the joys of Heaven, 
 they consider nought about the very nature of the body, that its 
 condition involves the necessity of decay and therefore of change. 
 They strive by penance to fit themselves for joy, instead of striving 
 to get rid altogether of the body, and be born in a condition that 
 can never change. And so the G4tha says — 
 " ' Because of the ever-changing mind, the body is excited. 
 
 First bring the mind to be quiet, and so get rid of the suffering 
 body; 
 
 The body is like a stone or tree, knowing nothing at all. 
 
 Permit the mind then to exercise its office, and let the body 
 decay and perish.' " 
 Again Bodhisatwa continued — "If what you just now affirmed 
 about abstention from sufiicient food as a ground of merit, be 
 true, then surely the wild beasts who are contented with grass and 
 roots, ought to be most meritorious — or, again, the man who now 
 suffers poverty and hardships ought necessarily to enjoy future hap- 
 piness as a consequence of his present affliction ; but these things 
 are not so." 
 
 Then the Eishi answered Bodhisatwa thus — " What fault then, 
 oh, venerable and learned Sir ! do you find with our system of re- 
 ligious discipline?" 
 
 B6dhisatwa answered, "Tou afflict yourselves to-day with every 
 kind of mortification, and hereafter again you will return into this 
 very condition that you now hope to escape from." 
 
 They added again — " But our system involves other rules than 
 those we have named." 
 
 " And what good will these do," argued Bodhisatwa, " as long as 
 you are not satisfied about final escape, what satisfaction or peace 
 (absence of fear) can such a system afford?" 
 
 They replied, " Oh, venerable Sir ! speak not thus ! say not so ! 
 For this very pain we suffer gives us assurance and peace ! There 
 
158 THE EOMANTIO 
 
 is great merit attaching to it, and we are confident that by this 
 religious discipline we shall get rid of these ungainly bodies of ours, 
 and obtain beautiful and excellent shapes elsewhere." 
 
 "And yet what assurance have you," said Bodhisatwa, "that 
 after obtaining the excellent and beautiful bodies of which you speak, 
 that you have escaped the necessity of returning to the same con- 
 dition you are now in ? what assurance have you that you have for 
 ever got rid of sorrow ?" 
 
 They replied, "Venerable Sir ! Not so ! it does not follow that 
 we shall hereafter return to sorrow ! for the express purpose of our 
 present discipline is, that we may secure happiness and joy as a 
 certainty." 
 
 Bodhisatwa replied, " But there is no wisdom in this, for would 
 a wise man seek for something apparently profitable if he knew 
 that it involved as a consequence future loss, would this be the 
 work of wisdom ?" 
 
 Then one of the Brahmans of the company exclaimed, in a loud 
 voice, "Wonderful! wonderful! This E&japutra tells the truth! 
 this is true wisdom ! for would a man eat something sweet and 
 agreeable if he knew there was poison concealed in it ? And so 
 with us. Although these rules of ours may secure for us some 
 immediate reward, yet they do not destroy the necessity for birth 
 and death, disease, and old age. How can we help, then, return- 
 ing to a condition of sorrow hereafter ? " 
 
 Then Brodhisatwa resumed : " Unhappy world ! hating the 
 demon Death, and yet seeking hereafter to be born in heaven! 
 What ignorance ! what delusion is this ! " 
 
 The Eishis replied : " Illustrious Eftjaputra I you have but a 
 partial knowledge of our system. In days gone by, countless holy 
 men practised this method of self-discipline in this very place. 
 Countless Eishis of regal birth, myriads of such persons, by under- 
 going these mortifications, sought to attain to future bliss ! " 
 
 Bodhisatwa said : "A thousand myriad years (perhaps you would 
 say) ! Oh, wonderful delusion ! Alas ! alas ! what deceptive 
 speech ! for where is the promise of escape in the end ? the future 
 joy involves the necessity of birth and death, and therefore of 
 future misery ! " 
 
 The Eishis continued — "Venerable Efijaputra! the monarch of 
 this region, who rules over the city of Mithila, desiring to make an 
 
HISTOEY OF BUDDHA. 159 
 
 inviolable compact, sacrificed to the gods countless victims of 
 various kinds, hoping hereafter to attain the happiness of heaven." 
 
 Bodhiaatwa replied — " This system of religion, which consists in 
 offering up sacrifices slain by the hand of those engaged in it — tell 
 me, what is the character of this system ? " 
 
 They replied — "It is a custom which has been handed down 
 from very remote time, that those who worship the gods should do 
 it in this way." 
 
 Bodhisatwa asked-—" How can the system which requires the 
 infliction of misery on others be caUed a religious system ? Surely, 
 if the body were polluted and filthy, it would not be made pure or 
 clean by returning again to the filth and rolling in it. How, then, 
 having a body defiled with blood, wiU the shedding of blood re- 
 store it to purity. To seek a good by doing an evil is surely no 
 safe plan." 
 
 The Eishis answered — " This, nevertheless, is a true system of 
 Eeligion." 
 
 Bddhisatwa said again — "But in what way, and by what 
 reason?" 
 
 The Eishis answered — " According to the Vedas, and what we 
 find the old Eishis said." 
 
 Bfidhisatwa said — "Pray explain what this was." They replied 
 — " The system is simply this, that all men who worship the Gods 
 must sacrifice." 
 
 Bodhisatwa said — " I will ask you, then, if a man, in worship- 
 ping the gods, sacrifices a sheep, and so does well, why should 
 he not kill his child, his relative, or dear friend, in worshipping 
 the gods, and so do better ? Surely, then, there can be no merit 
 in killing a sheep ! It is but a confused and ilLogical system, 
 this." 
 
 At this time B6dhisatwa, observing that not far from the place 
 where they were seated there was a clump of trees, the space be- 
 neath which was used as a cemetery, he asked the Eishis, and said 
 — "Venerable sirs ! and what place is that yonder ?" 
 
 They said — " In that place the corpses of men are exposed, to be 
 devoured by the birds j and there also they coUect and pile up the 
 white bones of dead persons, as you perceive ; they burn corpses 
 there also, and preserve the bones in heaps. They hang dead 
 bodies also from the trees ; there are others buried there, such as 
 
160 THE ROMANTIC 
 
 have been slain or put to death by tbeir relatives, dreading lest 
 they should come to life again ; whilst others are left there upon 
 the ground, that they may return, if possible, to their former 
 homes." And then the Eishis explained how that those who 
 tended the dead in these cemeteries, and performed these various 
 offices for them, did so with the hope of being hereafter born in 
 the world as men in eminent and wealthy positions. 
 
 Then Bodhisatwa rejoined — "That men should practice these 
 modes of self-inflicted pain for the purpose of securing such re- 
 turns ! Sad ! sad ! What ignorance and what delusion ! — what 
 inconstancy and unrest ! — to auifer, and then to be bom again to 
 suffer! These foolish men are like those who thrust themselves 
 into a fire, or willingly enter the jaws of some devouring serpent !" 
 
 Thus it was Bodhisatwa discoursed with wise and choice speech 
 in the company of these Kishis, and so discoursing, the time of 
 sunset approached. Then Bodhisatwa, returning to the abode of 
 the Kishi who had first addressed him, remained there that night. 
 On the morrow, at sunrise, all those Eishis followed him as he 
 went from place to place. B6dhisatwa, perceiving them thus fol- 
 lowing him, immediately selected a certain tree, and sat down be- 
 neath its shade, whilst they came up, and some sat and others 
 stood surrounding him. Amongst them there was one very ancient 
 and venerable Eishi, who had conceived in his heart a great re- 
 spect for Bfidhisatwa, and addressed Mm thus — " Venerable sir, of 
 Eoyal birth ! from the time you came amongst us the place in 
 which we dwell seemed to be fiUed with a self-born pleasantness, 
 but now you have gone it seems like a wilderness. Oh ! would 
 that your reverence might be persuaded not to forsake our com- 
 pany. For, indeed, all those who seek for birth in heaven come 
 here to practice their religious duties, and in a short time attain 
 their wish by going to heaven. Venerable sir ! you should not 
 leave the place where so many holy men in days gone by have 
 carried out their daily duties ;" and so the GS,tha says, 
 
 " Venerable sir ! this wood of ours that was so pleasant. 
 Now you have left it becomes suddenly like a desert ; 
 For this reason, then, turn not your back nor leave us. 
 As a man who loves life, desires to preserve his body." 
 
 Then all the Eishis added their requests that, if B<5dMsatwa 
 
HISTOKY OF BUDDHA. 161 
 
 would not remain with them, they might follow him, and accom- 
 pany him whithersoever he went. 
 
 To whom he replied, as he perceived they desired to make him 
 their chief and follow his instructions, that these things could not 
 be SO; for although his mind was somewhat divided, yet there 
 would be no peace for him in the pursuit of their aim, and that he 
 must go elsewhere and seek for a more complete release. " Mean- 
 while," said he, " follow out your system taught by the old Eishis, 
 and by your religious practices may you obtain your desire, and be 
 born in heaven ! " 
 
 Then an old Brahmachari, who was in the habit of sleeping on 
 ashes, and wearing the polluted garments of the dead, his eyes 
 bleared, his nose long, his body shrivelled, and in his hand the 
 hermit's water-pot (kwan, kuudika), having heard Bddhisatwa 
 speak, addressed him thus — " Virtuous one ! your resolve is a 
 high one ; and i£ you are so purposed, you had better go. Not far 
 hence there lives a Eishi whose name is Alara, who has obtained a 
 great renown for wisdom. Eepair to him, venerable one ! and 
 receive his instructions, " and may you in the end attain your aim, 
 and arrive at the condition of Perfect Wisdom for which you now 
 seek." 
 
 To whom B6dhisatwa replied " Venerable Brahmachari, may it 
 be so — even as you say ! " 
 
 So it was Bodhisatwa left the company of the Eishis, and has- 
 tened on to the spot where dwelt Alara ; and so the Gatha says, 
 " The holy king-born son of the great Sakya race, 
 
 Having conversed in lucid speech with all the Eishis, 
 
 Eesolved with fixed mind to go onwards to the abode of Alara, 
 
 And to return to the Eishis when in possession of Perfection." 
 
 The King's messengers return home. 
 
 § 3. At this time the two messengers, mentioned above, moved 
 with pity for the king, immediately set out in a well-appointed 
 chariot from KapUavastu to trace the progress of Bodhisatwa. 
 Thus, by degrees, they came to the abode of the Eishi Bagava, 
 
1G2 THE EOMANTIC 
 
 who, perceiving them, rose up and advanced towai-ds them, offer- 
 ing ripe fruits and cool water as an inducement to remain there 
 for a short time. Then these two men, having paid low reverence 
 at the feet of the Eishi, took a seat on one side. Having rested 
 awhile, the Eishi employed every means to alleviate their fatigue. 
 Then the two messengers explained the object of their journey, and 
 said, " We are the ministers of Suddh6dana ESja, of the Ikshwaku 
 race, whose only son Siddartha, through a terror of birth and 
 death, disease, and old age, has left his home for the purpose of 
 searching after complete deliverance; and having heard on the 
 way that he had tarried in this place, we have come to inquire of 
 you about him." 
 
 Then the Eishi answered the two messengers, and said — " It is 
 true what you have heard; that eminent person did stop here 
 with us, and having asked various questions, and being dissatisfied 
 with our religious system, has now gone onwards towards the 
 abode of the Eishi Alara ;" and so the Gatha says — 
 
 "The aspirant after complete merit. 
 Having come here, and being dissatisfied with our doctrine. 
 Desiring to find complete Nirvana, 
 Leaving us, has now gone on to the abode of Alara." 
 
 The two messengers having heard this, being anxious to fulfil the 
 king's commands, without any delay, either to partake of the ripe 
 fruit, or to drink the cool water of the place, set out after Bodhisat- 
 wa, and gradually advancing, they saw him sitting beneath a tree in 
 the midst of a grove, and resting. His body, bereft of all its jewels, 
 nevertheless emitted a soft and dazzling light, like the beams of 
 the sun piercing through a dark cloud, and spread all around the 
 brightness of its glory. The two messengers, immediately de- 
 scending from their chariot, approached towards Bodhisatwa, and 
 respectfully saluted him, and said, " May every prosperity attend 
 yon, sacred youth ;" and then they stood before B6dhisatwa. At 
 this time Bodhisatwa, having spoken to them kindly, invited them 
 to sit down by his side. Being so seated, they addressed him and 
 said — "Tour Eoyal Father, overcome with grief at your departure, 
 has sent us to beseech you not to enter on your religious Hfe in the 
 desert mountains without some further trial. We beseech you, there- 
 fore, return with us to our abodes, and take possession of the 
 
HISTORY OF BUDDHA. 163 
 
 Empire j and if, after some further consideration, you shall deter- 
 mine to give up the kingly office, then after that you shall be at 
 liberty to undertake the life of a recluse." 
 
 [Kiouen XX contains 5,706 words, and cost 3.285 taels.J 
 
 CHAPTER XXI. 
 
 § 1. MoEEOVEK, Suddhodana Eaja added this to his former argu- 
 ments, "My wise son, although you entertain but little love for all 
 your kin, yet for my sake, at least, return to your home, and do not 
 permit me to end my days in sorrow on your account. Dear son ! 
 the practice of religion involves as a first principle a loving, com- 
 passionate heart for all creatures; and for this reason the very 
 name of a religious Ufe is given to it. Why, then, should you con- 
 sider a religious life as a term to be applied only to those who 
 dwell in the lonely mountains. In former days men lived at 
 home, and yet practised religion. They did not then cast away 
 their jewels, or shave their crowns ; and yet they were able to 
 attain to complete emancipation; for nothing is necessary for 
 this but wisdom and perseverance. But now, contrary to my 
 wishes, you persist in leading the life of a hermit in the solitude of 
 the mountains. But let me recount instances of those who have 
 attained emancipation without thus giving up their home and all 
 their possessions. There was of old the venerable T'sui sliang, etc. 
 There was King Eama, and so on — all these numerous kings were 
 able to attain a condition of salvation without leaving their home, 
 And therefore you, my son, may do the same. Eeturn, therefore, 
 oh, my son! etc I willingly resign to you the kingdom; you 
 shall be anointed king, and thus my joy shall be complete." And 
 so the Gatha says — 
 
 " It is difficult to give up the pleasures and sweets of a kingdom. 
 Yet for your sake I renounce all claim to mine ; 
 To see you in possession my greatest joy. 
 Once beholding this, I would willingly be a recluse." 
 The Minister of State and his companion, having delivered their 
 instructions, such as are contained in the preceding section, to 
 
164 THE EOMANTIC 
 
 BodMsatwa, moreover addressed to him arguments derived from 
 his duty and affection to his Eoyal Father, as also his love to his 
 mother ^ and to his wife, beseeching him to return and to assuage 
 their grief, and cause them to rejoice again. To whom Bodhisatwa, 
 after some reflection, answered thus — " I have long known the cha- 
 racter of a father's affection, and I am sure of Suddh6dana Eaja's 
 very great love for me, his son ; but then I tremble to think of the 
 miseries of old age, renewed birth, disease, and death, which shall 
 soon destroy this body ! and if possible I desire above all things to 
 find a way of deliverance from these evils, and therefore I have 
 left my friends and my home, and forsaken my kin with a view 
 to search after the perfect possession of Supreme Wisdom. 
 
 " If you tell me that my father's grief arises from his great love to 
 me, this consideration has no power to change my conviction j for 
 this is just like a man seeing in a dream his friends all together, 
 and when awaking finding them all gone again ; a wise man regards 
 his friends and relatives just as fellow travellers, each one going 
 along the same road, soon to be separated as each goes to his own 
 place. And if you speak to me about a fit time and an unfit time 
 for becoming a recluse, my answer is that the Demon Death knows 
 nothing of one time or the other, but is busy gathering his victims at 
 all times. I wish, therefore, at once to seek escape from the power 
 of birth and death, disease, and old age, and have no leisure to con- 
 sider whether this be the right time or not." And then he con- 
 tinued^" As to what my father requests that I should return and 
 be anointed King of his Empire, let my father strive earnestly to 
 put away the thought of my ever becoming his successor ; for iu 
 truth I desire to escape from, rather than to be bound by, these 
 fetters of kingship and relationship, I seek deliverance from all 
 such ties. For to seek such things is like the conduct of the 
 foolish man who eats some delicious food (not thinking of the 
 poison it contains)." And so the G-dtha says— 
 
 " Like a house of gold filled with fire. 
 Or sweet food concealing poison. 
 Or a lake covered with flowers, hiding a dragon. 
 Such are the miseries connected with the joys of sovereignty." 
 
 That is, his foster-mother, Mahaprajdpati. 
 
HISTORY OF BUDDHA. 165 
 
 And then he continued—" Just as we read of kings in olden time, 
 who, after enjoying their position for a few years, have volun- 
 tarily given it up, and sought happiness in the condition of hermits, 
 so is it with me. I have given up all the fancied joys of my palace, 
 and I am searching for enduring joys in the solitude of the desert j 
 shall I then return .f Will the man who having eating poison and 
 vomited it up, return to the tempting dish again? WiU he who 
 has escaped from the burning house, voluntarily go back to the 
 flames ? Neither would any but the most foolish, having forsaken 
 the world, return to its unsatisfying pleasures." And so the 
 Gatha says — 
 
 " As a man who has escaped from a house on fire 
 Afterwards in a moment resolves to go back again. 
 So is he who having left his home and become a recluse. 
 Goes back from the solitude of the forest to the world." 
 
 And then he proceeded to say — " As to what you tell me respect- 
 ing those Kings who my Eoyal Father says arrived at deliverance, 
 even whilst holding their sovereignty — this cannot be ; for it is 
 impossible to conjoin the cares of Empire and the perfect mental 
 quietude of the man who seeks deliverance ; the two are incom- 
 patible, even as fire and water cannot co-exist ; they are as far apart 
 as Heaven and earth ; it is impossible to reconcile the enjoyment 
 of sensual pleasures with the attainment of complete emancipation 
 of soul. And it was for this cause that those old kings gave up 
 their kingdoms to seek deliverance, because the one could not be 
 held and the other obtained. So, then, I am resolved to persevere 
 in my search, and never more to return to the enjoyment of 
 merely worldly pleasures, or even to the position of the king of my 
 Father's Empire." 
 
 Then the two messengers, having listened to the resolute replies 
 of Bddhisatwa, stiU urged their request that he would return to 
 his home, in the following words — " Great and Holy Prince ! your 
 resolution to search after Supreme Wisdom (law) is a good and 
 commendable one, but under the present circumstances, in consider- 
 ation of your Eoyal father's grief, it is not a proper opportunity 
 to continue the quest, in contradiction to his express wishes, for 
 this is not right ; and so the Gatha says — 
 " ' There is profit in seeking out at once the claims of reUgion, 
 
166 THE KOMANTIC 
 
 But still there are opportunities when even this should be done. 
 When the heart of your Eoyal father is overpowered with grief. 
 Surely filial piety forbids you to persevere in your aim.' " 
 And then they continued — "As it seems to us. Holy Prince, there 
 is no discordance between searching after religious truth and yet 
 continuing in the world. For to give up a certainty for an uncer- 
 tainty, to seek the fruit without being sure about the way, is the 
 work of no wise man. , Tor in the Siddha ^ there are various opinions 
 as to the real existence of a future state or not — great doubts hang 
 over the subject. If, then, there should be no future condition, 
 what advantage will it be to give up the certain possession of the 
 present. Again, there are others who say, it is certain that in the 
 present condition there is both good and evil, and therefore in the 
 future also the same confusion will exist, and therefore to en- 
 deavour by religious discipline to attain deliverance from any such 
 necessity, is merely foolish. For surely if things shape themselves 
 under the influences of an inevitable fate, to attempt to avoid this 
 necessity, or to eseape from the conditions of it, is futile. And so, 
 again, whilst the embryo is in the womb, the different members — 
 the feet, hands, bones, etc., with the hair and nails — are all suc- 
 cessively formed of themselves under the direction of fixed laws ; 
 and so, again, a man thus perfected in his body, returns to decay and 
 destruction, and then to restoration and perfection, under the direc- 
 tion of laws equally fixed; and so it is one of the old Books says — 
 
 " ' Who is it gives the sharpness to the thorn. 
 
 Or who is it paints the varied plumage of the bird ?' ^ 
 
 It is necessity :* it is not man's doing ; and so in aU other things, 
 it is not for us to desire perfection, it is all pre-arranged and fixed. 
 And so the Gatha says — 
 
 " ' Who is it sharpens the prickly point of the thorn ? 
 Who is it gives variety of colour to birds and beasts ? 
 All these things result from the working of destiny — ■ 
 They are independent of man, or his efforts.' 
 
 ' Siddanta, i.e., established truth, vide J. A. S. B., 1837, p. 67 j 
 also Jut, ii, 72, n. 
 ^ Vide Hodgson, Collected Essays, p. 107, § 9. 
 * That is, Swaihdva. 
 
HISTORY OF BUDDHA. 167 
 
 " Again, there are people who say that things are arranged by the 
 intervention of Isvara Deva ^ ; and so follow their appointed order. 
 But, if so, what need have we to labour and disturb ourselves, for 
 things will certainly be as they are ruled to be of old. Again, there 
 are others who say that things are produced by capricious selec- 
 tion ; so we come into existence, and so we cease to exist — without 
 any choice or effort of our own, we are created and we perish. 
 Again, there are others who say that men are born as Devas, or as 
 Eishis in consequence of their fathers having paid the debt due to 
 their ancestors and begetting them into the world as men. In all 
 these cases there is no room for individual effort, for deliverance 
 comes not from ourselves, but from causes independent of us. 
 Thus it is aU the old Books and Shasters, speak according to their 
 various sections (Siddha). If then. Holy Prince ! you seek deliver- 
 ance, seek it according to reason and precedent ; listen to what the 
 old Books say, and so be directed, for their authority is sound and 
 indisputable. Holy Prince ! your Eoyal Father, Suddhodana, be- 
 cause of his love and affection to you, grieves to think you should 
 thus forsake him. Holy Prince ! think not on returning to your 
 palace that there will be any cause for regret or sorrow on account 
 of an appearance of inconstancy. For how many of the old Eishis, 
 who had been in possession of royal dignity, after forsaking the 
 world returned again to its enjoyment. There are many such, and 
 these are some of them, to wit, Ambarisa Eaja, who having left 
 his kingdom and become a resident in the solitudes, was brought 
 back in the midst of all his attendant ministers and oflcers of state. 
 Again, Eamaraja, provoked by what he saw of men's wickedness, 
 left his mountain retreat, and came back to rule his kingdom in 
 righteousness. Again, there was that old king of the city of 
 VMsali, called Druma, he also left his hermit-cell, and went back to 
 govern his kingdom with justice. Again, there was the Brahman 
 — Eishi E4ja Sakriti, and Eigdeva Eaja, and Dharmayasa Edja — 
 aU these illustrious kings, after becoming hermits, returned again to 
 their homes. Let your Eoyal Highness therefore not hesitate to 
 do likewise, and come back to your palace." As the G4tha says — 
 
 " As the kings whom we have named. 
 Having left their wives, retired into solitude, 
 
 ' That is, a Creative God, 
 
168 THE KOMANTIG 
 
 Tet afterwards, forsaking their retreat, returned home, 
 So let the Holy Prince do likewise and return to his palace." 
 To whom Bodhisatwa replied, " What you say has no reason in it ; 
 for why should I doubt about the result, when I have no doubt. 
 Those questionable theories you have named are not worthy the 
 attention of a wise man. But those who follow them are like a 
 blind man going along the road without a guide — he can neither 
 tell what is right or what is wrong ; how, then, can he go with any 
 certainty. So is the man who doubts in the practice of religion. 
 But my heart is fixed, and though I may not yet attain my end 
 till after long and wearisome discipline, yet wiU I never return to 
 the pleasures of the world or immerse myself in the pollutions of 
 sensual indulgences. For what happiness can a pure-minded man 
 (holy man) find in these. And then, again, you refer me to the 
 case of Ambarisa Eija, and others, who returned to their homes 
 after once beginning a life of solitude. But in truth those kings 
 used no true discernment in their religious life and search after 
 deliverance. For they sought merely after spiritual qualities, such 
 as the Eishis possess ; but they knew nothing of the laws of self- 
 discipline and mortification. And therefore they went back. But 
 remind me, I pray you, no longer of such cases, for I swear a great 
 oath — ' Let the Sun and Moon fall down to earth, let these snowy 
 mountains be removed from their base, if I do not attain the end 
 of my search, viz. — the pearl of the True Law.' There is no room, 
 therefore, for further parley about returning home, I would rather 
 enter a burning furnace, or a fiery lake, than give up my aim and 
 
 B6dhisatwa, having sworn this oath, got up from where he was 
 sitting, and, leaving the wood, turned his back on the messengers. 
 Then they, perceiving his fixed purpose, raised their voices in re- 
 peated lamentations, continually exclaiming " Alas ! alas !" and 
 vainly beseeching him to alter his mind and return with them. 
 At length seeing the uselessness of their entreaties they engaged 
 four men to follow B6dhisatwa wherever he went, and watch him 
 from place to place. And then, again yielding to their grief, they 
 wept and lamented, to think of their Royal Master's sorrow on hear- 
 ing the news of the prince's resolution. And so the G^tha says— 
 " Those two messengers knowing the resolution of the prince. 
 
 That he was firmly resolved not to return home. 
 
HISTORY OF BUDDHA. 169 
 
 Deputed four men to accompany him wherever he went. 
 Whilst they, going back to the king, considered what they should 
 
 The Discussion with Al^ra (Arada). 
 
 § 2. And now B6dhisatwa, leaving these two deputies sent by his fa- 
 ther in the midst of their sorrow, slowly advanced towards the city 
 of Vaisali. Just before arriving at that city in the very highway 
 towards it, dwelt a certain Eishi, engaged in his religious duties, 
 called Alara, his family name being Kalada. Now this Eishi had a 
 brother who observed Bodhisatwa a long way off approaching the 
 spot, who, after seeing him, was filled with awe, never before 
 having seen such a thing as he then witnessed. Immediately re- 
 pairing to the place where his Master's disciples were seated, on 
 arriving, he exclaimed in the presence of them all, calling them 
 severally by name — " Mitra ma(nava) ! (and so on) let your 
 heart rejoice, give up your present service and worship of the Gods; 
 for the son of Suddhodana, the Lord of the Sakyas, desiring to 
 escape from sorrow and attain Supreme Wisdom, is coming here, 
 bright and glorious as a golden pillar, his body fuU of grace and 
 beauty, his shoulders straight and upright (t'ang-t'ang), his hands 
 reaching below his knees, underneath his feet the symbol of the 
 thousand-spoked wheel, his gait slow and graceful as that of the 
 Ox-king, his body encircled with glory like the shining of the sun, 
 clad in a Eashya garment, his appearance venerable and reverend 
 beyond measure, gradually he is coming this way, towards us. Let 
 us then strive to pay him due homage, and show him ungrudging 
 reverence." 
 
 Then those Manavas sounded forth this strain of praise— 
 " Graceful and perfectly at ease in every step. 
 Advancing like the King of the great Oxen, 
 His body perfectly adorned with every distinctive sign. 
 Ever single hair properly disposed. 
 
 The thousand-spoked discus beneath the soles of his feet. 
 The curling circle of white hair between his eyebrows. 
 Keeping his strength as one aiming to be self-dependent. 
 This can be no other than the Great Lion among men." 
 
170 THE ROMANTIC 
 
 After they had uttered these stanzas, the first person spoken of 
 addressed the others thus — " Ye Manavas ! let ug now as a body 
 proceed together to the presence of our Master." After arriving 
 there, and having repeated the above stanzas, suddenly Bodhi- 
 satwa reached the spot where Alara was ; seeing whom the Eishi 
 exclaimed in a loiid voice — "Welcome! holy youth !" and so they 
 stood facing one another with some degree of uncertainty, until 
 Alara invited Bodhisatwa to sit down on a grass mat ; as the Gatha 
 says — 
 
 " The two looking at one another with great joy. 
 Saluting each other with a sort of reserve. 
 Were unable to speak one to the other, 
 TUl Alara requested him to sit down on the clean grass mat." 
 
 Then, B6dhisatwa being seated, Alara observed his person from 
 head to foot, and conceived great delight in his heart, and imme- 
 diately addressed him in soft and courteous words — " Venerable 
 G6tama ! long ago I heard of your intention to resign the king- 
 dom, leave your home and become a recluse, to cast off the tram- 
 mels of love and affection even as the elephant breaks away from 
 his bonds, and asserts his freedom. Even so ! illustrious youth, 
 have you this day done. But, Gfitama ! your conduct appears to 
 me somewhat singular. Other Kings have forsaken their Empires, 
 but only after a long course of enjoyment; but you, whilst yet of 
 tender age, are doing so. And yet the estate of Royalty is not a 
 thing to be despised ; it was through the desire after this that in 
 old time the Eaja Teng-siug^ (AgrajS,ti ?), having obtained universal 
 empire on earth, was translated to Heaven, and there shared with 
 Sakra the government of the Trayastrinshas Heavens ! but after- 
 wards through coveteousness again fell down to earth ; and so with 
 Najasa Eaja and others, all of whom appear to have lost their 
 dignity through excessive coveteousness, which burns in man's 
 heart like a fire burns in the midst of dry weeds ; but with you 
 there seems to be no such desire, for you have given up aU, though 
 possessed of Royalty itself." 
 
 To which B6dhisatwa replied, " Great Eishi ! all these earthly 
 dignities appear to me unstable as the fruit of the plantain tree, 
 without any real -substance or solidity; destined to destruction; 
 
 ' Sead-lorn, or, born from the excrescence at the top of the head. 
 
HISTORY OF BUDDHA. 171 
 
 and, therefore, I seek other things, and look for the true road to 
 happiness, even as a man who has lost his way in the midst of a 
 great solitary wUd, searches deligently for the road by which he 
 may escape from it." 
 
 To which Alara replied, " I plainly perceive, Gotama ! that you 
 have a great destiny awaiting you, and that your religious life will 
 be no ordinary one I" 
 
 Then one of the Manava youths, a disciple of Alara, broke out 
 into the following eulogy, his hands clasped together in token of 
 reverence, as he addressed Bodhisatwa, "Oh! rarely seen is such 
 wisdom as thine ; in olden times indeed many kings, satiated with 
 worldly pleasures, have forsaken their homes, and sought for re- 
 ligious perfection in the solitudes ; but thou ! so young and in 
 the vigor of your age, to give up the certain enjoyment of Royalty, 
 and to prefer the harshness of a life in the desert — the companion 
 of wild beasts, and the unfettered birds ! wonderful indeed is this !" 
 And now Alara, addressing B6dhisatwa, said, "Venerable Sir! 
 seeking what way and in pursuit of what object, have you bent 
 your steps hither ?" 
 
 Then Bodhisatwa replied — "I find that all men are fettered 
 with the chains of birth and death, old age, and disease, unable to 
 free themselves, and therefore I am earnestly seeking a way of 
 escape." 
 
 Then Alara, having commended the intention of Bodhisatwa, 
 one of the youths who surrounded the Kishi furthur inquired of 
 B6dhisatwa, what had induced him to give up his home and leave 
 his relations ? " Simply because all these associations of friend- 
 ship and kinship are destined to be broken and destroyed ; there- 
 fore, he said, I search for that which is imperishable and perma- 
 nent." (Then Alara pointed out to B6dhisatwa that the secret of 
 aU human weakness and folly resides in the presence of concupis- 
 ence, which, like a dragon, lurks in the heart, and destroys every 
 good intention or virtuous effort of the life. To which B6dhisatwa 
 assented. And afterwards Alara enters on the exposition of his 
 own doctrine, showing that men are allured to their own destruc- 
 tion by some outward aim, as the mountain goat is cheated by the 
 false cry of the hunter, the moth by the brightness of the flame, 
 and the fish by the bait.) 
 
 [Kiouen XXI contains 6,650 words and cost 3.125 taels.] 
 
172 THE EOMAiifTIC 
 
 CHAPTER XXII. 
 
 Purther discussion with Alara. 
 
 § 1. In this chapter Alara proceeds with the explana- 
 tion of his Eeligious system. Eelying on the general 
 testimony of the Shasters, he instructs Bodhisatwa that 
 the first condition of all religious discipline is, that 
 the life be strictly that of an ascetic — without any 
 bodily indulgence, and the mind subjected to the 
 strictest rules of thought and contemplation — thus 
 passing through various grades of abstraction, corres- 
 ponding to the different conditions of the inhabitants 
 of the superimposed heavens, the full joy of complete 
 Dhy4na is at length attained, and from that the con- 
 dition of Nirvana. Thus, by the use of means, we 
 arrive at complete deliverance. 
 
 Bodhisatwa, having accepted the instruction of Alara 
 so far, and himself arrived at the condition described, 
 sought further from him something yet higher — for 
 this deliverance seems imperfect because it is not final 
 — there is stni a possibility of returning even from this 
 condition and receiving life again ; even as the seed 
 sown at an untimely season, may revive under certain 
 conditions, although in the absence of those conditions 
 it appears to have ceased to be. So it is in the case 
 of this deliverance, there is still the idea of / — "I have 
 attained Mrv§,na ;" and so long as this is the case, it 
 is not final or lasting ; just as in the case of burning 
 
HISTOEY OF BUDDHA. 173 
 
 anything, a piece of wood for instance, the two ideas 
 cannot be separated — the Avood and the fire ; so when 
 there is " deliverance from personal existence,-" the I 
 and the deliverance cannot be divided, and so there is a 
 possibility of again becoming subject to birth. 
 
 The discourse then proceeds to a consideration of the 
 power called self-existence (Isvara), and the consequent 
 possibility of creation. Bodhisatwa objects to creation 
 by Isvara, because then there could be no succession of 
 events, no causes of sorrow, no variety of Gods ; but all 
 men would regard Isvara as their Father— there could 
 be no disputes about this very subject, whether Isvara 
 exists or not — in short, if Isvara created all things, 
 then all things must have been Good, and there could 
 have been no possibility of evil. 
 
 On this, Alara commends the great wisdom of Bod- 
 hisatwa, but deprecates further discussion on the ground 
 that unless there be a power beyond ourselves capable 
 of creating and sustaining the world, that the great pro- 
 blem of the source of evil or trouble can never be 
 solved ; for he said, either Karma or the Body existed 
 first — if Karma was not caused by the previous exist- 
 ence of the body, then who made it, and whence came 
 it ? But if the body existed before Karma, then it 
 existed independently of it. In either case there must 
 have been a Creator. 
 
 To which Bodhisatwa replied, " I dispute not with 
 you on this ground, but as a man who participates in 
 the great mass of evil which exists, I seek only a phy- 
 
174 THE EOMANTIC 
 
 sician to give me health, I throw no further difficulties 
 in the way." 
 
 On this, one of the ascetics greatly commends Bod- 
 hisatwa, on the ground that all religious disputes and 
 controversies, where the object is victory only, certainly 
 lead to hatred and greater evils than any good they can 
 effect. 
 
 "But although," Bodhisatwa says, "I desire not to 
 wrangle, nevertheless, I seek a condition of escape that 
 admits of no return to life and its troubles ;" on which 
 Alara speaks of his system as teaching this. "But 
 how ?" enquires Bodhisatwa, " at one moment j'^ou 
 speak of your discipline leading to a definite condition 
 of Being (bhuva), and the next you say it admits of no 
 return — this is strange." 
 
 "And so it is," said Alara, "for this condition of 
 which I speak is that of the Great Brahma, whose sub- 
 stantial existence is one of perfect quietude, withoixt 
 beginning, without end ; without bounds or limits, no 
 first or last, his operations inexhaustible, his form with- 
 out parts or marks — immutable, incorruptible." 
 
 " But if this be so," said Bodhisatwa, " what becomes 
 of him, and who is He when at the end of the Kalpa, 
 this heaven and earth, even up to the abode of Sakra, 
 is burnt up and entirely destroyed — where then is your 
 Creator?" 
 
 Alara remained silent, with a quiet smile on his lips, 
 whilst one of his disciples greatly commended the 
 
HISTOEY OF BUDDHA. 175 
 
 wisdom of Bodhisatwa, but reminded him that in old 
 time the great Eishis all attained perfect wisdom in the 
 way described by Alara — for instance (liere follows a 
 list of Eishis), all of whom entered into the brightness 
 of the sun, and attained the straight path. 
 
 " What then is this ' entering into the brightness of 
 the sun ?'" enquired Bodhisatwa, "and if I worship 
 these^ how can I admit the idea of an Isvara or Supreme 
 G-od, who alone deserves worship?" Then the con- 
 viction seized B6dhisatwa, that this system of Alara 
 could not be a final and complete exhibition of deliver- 
 ance, and his heart became sad. 
 
 Alara perceiving this, rose from his seat and ad- 
 dressed Bodhisatwa, " What then is the system of deli- 
 verance, teyond the one I have illustrated, after which 
 you look?" 
 
 To which Bodhisatwa replied, "1 seek a system in 
 which questions about the elements shall have no 
 place — in which there shall be no discussion about the 
 senses or their objects — no talk of death or birth, dis- 
 ease or old age — no questioning about existence (bhuva) 
 or non-existence^ about eternity or non-eternity, in 
 which words shall be useless, and the idea of the hound- 
 less and illimitable (realized), but not talked about." 
 
 Then he added this Gatha : 
 
 " In the ■beginning there was neither birth or death, or age or disease. 
 Neither earth or water, fire, wind, or space. 
 Then there was no need of a Teacher for the three worlds. 
 But a condition of perfect freedom, lasting, pure, and self-con- 
 tained. " 
 
176 THE EOMANTIC 
 
 On this Alara invited Bodhisatwa to divide with him 
 the duties of Master, and instruct his followers in the 
 doctrines he advocated. BQdhisatwa, although rejoiced 
 to hear such an invitation, was still dissatisfied with a 
 system which could reach no further than this, and so 
 arose and left the company of Alara and his followers, 
 on which they escorted him a little distance, and wished 
 him lasting happiness. 
 
 Discussion with Udra Eamaputra.^ 
 
 § 2. At this time there was a distinguished teacher living as a her- 
 mit not far from Eajagriha, whose name was TTdra Rama. BSdhi- 
 satwa, having heard of his fame, determined to seek; his company, 
 and inquire into his system of religion. 
 
 Proceeding, therefore, in a deliberate manner from the presence 
 of Alara, he advanced towards the river Ganges, having crossed 
 which he came to the place where Udra Kama was, and ad- 
 dressed him as follows — " Virtuous sir ! I have sought your com- 
 pany, that I may receive instruction from you in the discipline of 
 the Brahman ! " To whom he replied — " Most vii-tuous Gotama ! 
 as I judge, you are able to receive my instruction, and to practise 
 this discipline of the Brahman; but if you really desire this, you 
 must first of all lay a right foundation to secure the desired result." 
 
 To whom Bodhisatwa answered, " Would that you would explain 
 what I must do, and what is your system of deliverance ! " 
 
 On this "Udra explains that his system hinges on the absence 
 of all questions of relationship (relative truth) — that there must be 
 neither thought (sanjnya-skandha), or the absence of it ; and in 
 this state of absolute indifference lies the highest deliverance. 
 
 B6dhisatwa, in a brief time, realised in himself this mode of 
 
 ^ In the original, Yeou-to lo (Udra) Lo-Ma-tsen (Ramaputra). 
 
HISTORY OF BUDDHA.. 177 
 
 deliverance, but was dissatisfied with it, on the ground that it 
 was not final, and admitted the possibility of return; and, not- 
 withstanding TJdra's reference to the final deliverance of Eama, 
 his Father, Bodhisatwa left his company and went his way, as the 
 Gatha says — 
 
 " Bodhisatwa, considering, perceived that this system 
 Was one which, from old time, Eama had practised, 
 ' But was no means of final and complete deliverance ; 
 Therefore, he turned away and left him (Udra) alone." 
 
 The sojourn in Mount Pandava. 
 
 § 2. Then Bodhisatwa, leaving the place where Udra Eamaputra 
 dwelt, went forward with thoughtful mien, and came to the moun- 
 tain called Pandava [this signifies yellow-white colour^. Having 
 arrived there, he sought for a shady spot whereon to rest, and then 
 sat down, with his legs crossed, beneath a tree. How beautiful 
 his body, and his mind composed to a state of perfect rest ! His 
 condition was as that of the man above whose head there had been 
 a burning fire, when that fire is removed ! So Bodhisatwa was at 
 peace. 
 
 Then he began to reflect : " How long before I shall entirely rid 
 myself of this weight of accumulated sorrow — when shall I de- 
 stroy this secret power of delusion, and attain complete emancipa- 
 tion ? — and when shall I be able to rescue the world from the 
 bonds of perpetual birth and death ?" Thinking thus, the glory of 
 his person shone forth with double power. 
 
 At this time there were various people scattered about on the 
 mountain side, some gathering shrubs and roots, others collecting 
 the dry dung of the ox, others engaged in hunting, others tending 
 their herds, and others travelling along the way. All these afar 
 off beheld Bodhisatwa sitting under the shade of the tree, his body 
 glorious as a bright golden image. At the sight they were filled 
 with a strange feeling of reverence, and one spake to another thus 
 — "Eespectable sir ! believe me, this is no every-day person; 
 whence has he come, and how did he arrive at this Mount ? Surely 
 
 N 
 
178 THE KOMANTIC 
 
 he is the guardian spirit of this Pandava mountain." Others said, 
 he is the Eishi of the place ; others said, he is the guardian god of 
 Mount Vibharo ; others said, he is the guardian spirit of G-ridhra- 
 kuta ; ' others said, this is the great earth spirit, come up from be- 
 neath ; others said, he is the spirit of the upper regions of space 
 come down to earth. So they were all in doubt who this could be 
 that shone out so gloriously, as the brightness of the sun and moon 
 in the midst of the mountain, and in whose presence the flowers 
 of the Palasa trees opened and displayed their sweets. At least, 
 said they, this is no mortal man, for never yet did man possess 
 such beauty, and shed abroad such glory, as this man. 
 
 [Kiouen XSII contains 6420 words and cost 3.21 taels.] 
 
 CHAPTER XXIII. 
 
 BSdhisatwa visits E^jagriha. 
 
 § 1. Now B6dhisatwa, having passed the night in this place, at the 
 early dawn put on his outer robe, and proceeded from Mount Pan- 
 dava towards Eajagriha to beg his food, desiring to rid himself of 
 every remnant of earthly pollution, and to attain a condition of 
 perfect purity and rest (Anupadhisesa Nirv&na). 
 
 Then he remembered that he had no alms-bowl (Patra) in which 
 to receive his food ; wherefore looking around him in every direc- 
 tion for some substitute, he suddenly saw a place where there was 
 a pond covered with great flowers ; seeing which he forthwith 
 addressed himself to a certain man who was passing by, and said, 
 " Respectable sir ! may I ask you the favour of picking me one of 
 those leaves ^ of the lotus flower growing in yonder pond ? " Hav- 
 ing heard the request, the man immediately entered the pond and 
 procured the leaf, and presented it respectfully to Bodhisatwa, 
 having received which he went forward to the city of Eajagriha to 
 beg his food. 
 
 Then the people within and without the city, seeing the incom- 
 
 1 Ki-che-kiu, evidently an abbreviation from the Fali, G-hedja- 
 kato. 
 
 ' Patra. This seems to intimate the origin of the word pdtra, an 
 alms-bowL 
 
HISTOEY OF BUDDHA. 179 
 
 parable grace of B6dhisatwa's person as he approaolied, and the 
 spiritual lustre which shone from him, were filled with awe, and 
 spake one to another thus — " Surely this is the great Isvara, pos- 
 sessing three eyes,i come down from heaven to earth." Then 
 from every part the people came together, and whatever their 
 engagements, they forgot all, and assembled around Bodhisatwa 
 to pay him honour, filled with immeasurable joy. [Now at this 
 time, Bddhisatwa was in the freshness of his youth ; and, moreover, 
 since the time of his leaving his palace to become a recluse, there had 
 formed on Ms forehead, between his eyes, a circle of hair, from which 
 was constantly emitted a flood of light, whilst his hands and his feet 
 were so adm,irably proportioned, and the fingers and toes so beauti- 
 fully connected together, as by a network filament, thai his very ap- 
 pearance was enough to convert and restrain all who beheld him.] 
 And so the Gatha says — 
 
 " BSdhisatwa, moving along the road. 
 Whatever men beheld him thus. 
 His body perfectly bright and glorious. 
 Conceived great joy in their hearts. 
 
 Between his eyes the silky hair-circle, like the new moon. 
 His eyes, blue and soft as those of the King of Oxen, 
 His body always emitting light. 
 His hands and feet beautifully proportioned ; 
 Beholding such rare beauty as this. 
 Not thinking wha,t their engagements were. 
 But lost in admiration at what they beheld. 
 All their hearts were filled with joy." 
 Thus, surrounded by a vast crowd, Bodhisatwa advanced steadily 
 onwards, his body perfectly erect, his eyes fixed before him, and 
 his garments all strictly arranged. And as he passed through the 
 streets, those who were engaged in buying or selling, or others 
 who were drinking in the wine shops, all left their engagements, 
 and were wrapped in awe as they beheld Bodhisatwa, and followed 
 him on his course. 
 
 So, also, countless women in the city gazed at Bodhisatwa from 
 the comers of the door-posts, from the windows, from the bal- 
 conies, and tops of the houses ; and ^as they watched him go from 
 
 1 Siva Trinayana. 
 
180 THE ROMANTIC 
 
 door to door, their hearts were filled with unutterable joy, as they 
 spake one to another — " Who is this that has come hither — his 
 person so beautiful and so joy-giving as he moves ? What is his 
 name ? What caste or family does he belong to ? Is he Brahman 
 or Shaman ?" 
 
 At this time, the King of Magadha, who reigned at E^jagriha was 
 named Bimbasara, of the family Srenika.i Now this monarch, be- 
 fore obtaining the kingdom, had made five earnest vows, which 
 were these: — 1. May I obtain the Eoyal dignity early in life. 
 2. May there be born a Buddha during my reign. 3. May I be 
 permitted to see him and give him charity. 4. May I hear him 
 preach. 5. May I arrive at the knowledge of the Law. 
 
 At this time, Bimbasara ESja was on the top of the city-gate, 
 surrounded by his ministers ; as he sat there, lo ! afar off he saw 
 B6dhisatwa, accompanied by the crowd as he went, advancing to- 
 wards the city with dignified pace. Seeing him thus, his heart 
 was filled with doubt ; and so, descending from the tower, he went 
 forth from the gate, and approached Bodhisatwa, whose body was 
 glorious as the stars that shine in space throughout the darkness 
 of the night, or as the brightness of the Mani gem. The King 
 then addressed his ministers, and said, " Never since I was born 
 have I seen such a perfectly beautiful and dignified person as this. 
 Go forward, my lords, and inquire who he is, and whence he 
 comes, and what his name ?" 
 
 Then some said, it is Devaraja, others it is S4kra, others it is a 
 Mah&n^araja, others it is Vemachitra Asura Eaja, others it is 
 Bala Asura Raja, others it is Vaisravana E&ja, the protector of the 
 world; others it is Suryadeva, others said it is Chandradeva, 
 others Maheshwara, others Brahmadeva, whilst one of the wise 
 ministers declared it was no other than a Chakravarti Eaja. But 
 at length one of the councillors explained the whole circumstance 
 of BSdhisatwa's birth at Kapilavastu, and the horoscope that had 
 been oast, and declared that this stranger approaching the city 
 could be no other than he. 
 
 Then Bimbasara thought, "this is nothing more than the ac- 
 complishment of my vow ; " and so forthwith he commanded two 
 of his attendant ministers to go watch where Bodhisatwa finally 
 
 1 Lai. Vist. 229, n. 
 
HISTOET OF BUDDHA. 181 
 
 took Us abode, that he might himself go and pay reverence to him. 
 Accordingly they went and joined themselves to the company of 
 BSdhisatwa's followers, with a view to obey the king's commands. 
 
 Now, Bodhisatwa, as he passed through E^jagriha, asking alms, 
 seeing the vast multitude of the people which thronged every part 
 of the city, began to reflect within himself, "All these people are 
 without any means of salvation, without any hope of deliverance, 
 constantly tossed on the sea of life and death, old age and disease ; 
 with no fear or care, about their unhappy condition, with no one 
 to guide them or instruct them; ever wandering in the dark, 
 and unable to escape from the net of impermanenoy and change." 
 
 Thinking thus, his heart was moved with love, and he felt him- 
 self strengthened in his resolution to provide some sure ground of 
 salvation for the world. 
 
 Thus, proceeding slowly through the city, with his eyes fixed 
 before him, and his body erect, he begged his food &om house to 
 house, after which he returned to Mount Pandava, and sat down 
 in the shade beside a running fountain of water, to eat his meal. 
 After having washed his hands and feet, he ascended the moun- 
 tain, and looking to the south, he sought out a shady spot, where, 
 with his face to the east, he sat down, with his legs crossed, sur- 
 rounded by the birds who flew from tree to tree, and the flowers 
 that carpeted the earth ; whilst his garments gathered over him 
 shone forth like the sun in his glory. And so the G^tha says— 
 
 " Surrounded by the fragrant trees of the mountain. 
 The birds and beasts disporting themselves in gambols ; 
 The man, clad in his Kashya garment. 
 Shone as the sun in his early strength." 
 
 Seated thus beneath the tree, he reflected thus — " I must now 
 learn even more thoroughly the vanity of such names as Pudgala, 
 Jantu, Manushya, Manava, that the five Skandha are unreal, that 
 aU phenomena are false and illusory names. 
 
 Meantime, the two messengers of King Bimbasara, having fol- 
 lowed Bodhisatwa to the spot where he was seated, the chief 
 minister approached to within a little distance of the place, and 
 sat down. Meantime, the other returned to the king, and told 
 him that BSdhisatwa was seated on the southern slope of Mount 
 Pandava. 
 
182 THE EOMANTIO 
 
 Then the king, mounting his chariot, proceeded towards the 
 place, and soon arriving there, he heheld Bodhisatwa seated as 
 we have said, his body bright as the stars that shine through the 
 dark night, or as the fire that burns on the top of some hill, or the 
 lightning that gleams from the cloud. Then the king's heart was 
 filled with reverence and awe, as he saluted him with much respect. 
 And so the G^tha says — 
 
 " The king, seeing B&dhisatwa glorious as Sakraraja, 
 His body bright and shining; his heart filled with joy; 
 He saluted him, and wished him the four compliments. 
 Health, happiness, freedom from pain and care." 
 Then Bodhisatwa, with a voice soft and sweet as that of MahS, 
 Brahma, returned the salutation of the king, and wished him all 
 happiness and prosperity, as he asked him further the purpose of 
 his visit, and invited him to be seated. Then Bimbasara E4ja 
 proceeded to seat himself on a large stone near to Bodhisatwa 
 and addressed him thus — " Eespectable sir ! I have some doubts 
 in my mind— would that you would solve them for me, if it be not 
 troublesome to ask you so to do ! In the first place, who or what 
 are you ? — are you a God, or a N^a, or Brahma, or SS,kra, or a 
 man, or a spirit ? " 
 
 Then Bodhisatwa, having entirely got rid of all crooked ways, 
 answered plainly and truthfully, " Maharaja ! I am no god, or 
 spirit, but a plain man, seeking for rest, and so am practising 
 the rules of an ascetic life." 
 
 Then the king rejoined — "But why are you thus living when 
 your youth and your beauty would entitle you to the enjoyment of 
 all the pleasures which men hold so dear. 
 
 "Tour body, bright as sandal- wood, 
 Tou should not wear this Kashya robe. 
 Tour hands fit to control the wills of men. 
 Should not be carrying that alms-dish." 
 
 Bimbasara then proceeds to urge BSdhisatwa to give 
 up his purpose, to share the kingdom of Magadha with 
 him, and indulge in the pleasures of life. 
 
 Then Bodhisatwa, unmoved by anything the king had said, per- 
 
HISTOEY 01? BUDDHA. 183 
 
 feotly collected, and pure in thought, word, and act, replied as 
 follows — 
 
 " Maharaja ! you should not indulge in such foolish talk ? Such 
 arguments as you have used can have no possible weight with one 
 like myself. The pleasures of which you speak are perishing and 
 illusory ! They are as thieves and robbers ; they are but fancies 
 of an empty mind ; the dreams of a madman ; the follies of one 
 who hates the truth. Even as the Gatha says — 
 
 " ' The five pleasures are inconstant, poisoners of virtue ; 
 
 The six objects of sense are illusive and false — 
 
 The inheritance of fools and madmen; 
 
 But the sage ! he alone has a firm standing ground.' " 
 
 Bodhisatwa then proceeds with various arguments, 
 comparisons, and illustrations, to impress on Bimbasara. 
 his fixed and unchangeable purpose to pursue the life 
 of an ascetic, and seek for final deliverance. 
 
 [Xiouen XXIII contains 6550 words and cost 3.275 taels.] 
 
 CHAPTER XXIV. 
 The argument with Bimbasara (continued). 
 
 In the first part of this chapter, Bodhisatwa proceeds 
 with his argument with Bimbasara E§,ja. He urges 
 the folly of pursuing earthly happiness, whilst the in- 
 evitable evils of death, and old age, and disease, and re- 
 newed birth, are still undestroyed. The following are 
 the G^thas used at intervals to illustrate his argument : 
 
 " Wounded by the arrows of sorrow, 
 I desire only to find a lasting remedy ; 
 Supposing the palace of Sdkra were mine to choose, 
 I would not covet it — much less worldly dignities." 
 
184 THE EOMANTIC 
 
 Eeligion (Dharma), lie says, is the only thing worth 
 
 seeking, the only true source of profit ; 
 
 " Where there is neither birth, old age, disease, or death. 
 This is the true and only sound philosophy ; 
 To seek wealth, or pleasures of the world. 
 The thoughts of these things I dismiss — I seek religion." 
 
 Neither can final deliverance be found in the worship 
 
 of gods, or in sacrifice ; 
 
 " For if a man born in the world. 
 Destroy life to secure present happiness. 
 The wise man considers this unbecoming. 
 How much more (to destroy life in sacrifice). 
 For the purpose of being born hereafter in heaven. " 
 
 Bimbasara then inquires in astonishment who and 
 what he is — of what race and caste, etc. On which 
 Bodhisatwa tells him plainly his history and family. 
 On this Bimbasara with tears beseeches him not to ex- 
 pose his body thus to the hardships and dangers of a 
 hermit's life ; but Bodhisatwa declares he has no fear 
 either of wild beast or other danger — his only fear is of 
 the demon Death, old age, disease, and renewed birth. 
 Bimbasara further asks what is the end for which Bod- 
 hisatwa gives up all his possessions, and what it is he 
 seeks ? On this, Bodhisatwa explains that his end is 
 to attain the condition Anuttara Samyak Samb6dhi, and 
 \ to establish the Kingdom of Eeligion (turn the wheel of 
 the Law). 
 
 Then Bimbasara, seeing his firm resolution, doubts not of his 
 ultimate success; but begs him to come daily to his palace to 
 receive in charity the four necessary provisions (food, drink, medi- 
 cine, clothing). Bodhisatwa excuses himself on the ground that 
 
HISTORY OF BUDDHA. 185 
 
 he must shortly remove from his present abode elsewhere. Then 
 Bimbasara, with closed hands, entreats that when Bodhisatwa has 
 arrived at complete enlightenment he may become one of his 
 disciples ; moreover, he begs him to receive his confession of sins 
 and his resolution of amendment. Bodhisatwa, with a slight smUe, 
 listens to the E^ja's words, and then gives him consolation and 
 wishes him all success. Finally, having performed three oiroumam- 
 bulations, and prostrated himself at the feet of B6dhisatwa,the king, 
 rising up, departed, and returned home. So the Gatha says — 
 " B6dhisatwa assured Bimbasara in these words, — 
 ' When I have attained enlightenment, I will instruct and con- 
 vert the king.' 
 Considering with great joy the conduct of the Sage, 
 He left the mount and returned home." 
 
 Then Bodhisatwa, proceeding from Mount Pandava, went onwards 
 to the city of Gaya, and having arrived there he ascended the 
 hiU G^yasirsha, wishing to enjoy rest of mind and body. Having 
 arranged a seat of leaves he sat down beneath a tree. 
 
 Seated thus, he began to reflect, and these three ideas presented 
 themselves; that as it is impossible to obtain fire from boring 
 wood that is wet, or by using dung that is soddbn ; so, though a 
 Shaman or a Brahman may not practise lust, yet so long as there 
 is the least love of it in the heart, he cannot obtain Supreme Wis- 
 dom (the dampness of the wood and the dung must be got rid of). 
 Again, he thought, that though a Shaman or a Brahman may use 
 every measure to overcome evil desire, and practise all the fasts 
 and keep the rules of penance, yet so long as there is the least rem- 
 nant of covetous desire in the heart, he cannot attain perfection. 
 Again, he thought, that when a Shaman or Brahman, in addition 
 to abstention from evil, has experienced in his heart a feeling of 
 universal love, and desires to arrive at perfection that he may 
 profit others, then like dry wood and dry dung, the fire may be 
 easily kindled. 
 
 Bodhisatwa then descended from the Mount, and passing through 
 various villages, he came at last to one on the southern side of 
 Gaya called TJravilva, and it being now time for seeking food, he 
 entered that village to beg. Having obtained at a potter's house 
 an earthern dish, holding this in his hand, he went round from 
 house to house to beg some food. 
 
186 THE EOMANTIC 
 
 He came at length to the house of one of the village lords, 
 whose name was Nandika, and standing in front of it,^ he remained 
 silent. Now, this Nandika had an only daughter whose name was 
 Sujata, a girl of great beauty and grace; it happened then that 
 Snjata had seen Bodhisatwa, holding his alms-dish in his hand, 
 approach the house, and as he did so, take his stand before the 
 door, and remain in silence. Havingseen this, lo! the milk exuded 
 from both her paps ( from very joy and reverence), and she pro- 
 ceeded to address Bodhisatwa thus — "Most excellent and illus- 
 trious Sir ! what is your name, and of what family and tribe are 
 you ? who are your father and mother ? and whither go you now ? 
 For in truth your Divine appearance has so affected me that the 
 very milk from my breasts exudes of itself !" 
 
 Bodhisatwa replied, " Illustrious sister ! my name is Siddartha, 
 my father and mother are so-and-so, and I am now in search of 
 the highest condition of "Wisdom, tnown as Anuttara Samyak 
 Sambh6di, having obtained which I desire to turn the wheel of the 
 Law which is above every Law. ThenSujatS., having heard these 
 words, took the alms-dish from the hands of Bodhisatwa, and 
 entering the house filled it with every kind of choice delicacy and 
 most luscious fruit ; and bringing it out she respectfully offered 
 her gift to B6dhisatwa, and spake thus — " Most excellent Sir ! I 
 vow to minister always to your wants ; and I pray that when you 
 have attained the, end of your present search that I may become 
 one of your followers." To whom Bodhisatwa replied, "Illustrious 
 sister ! be it as you desire !" Having eaid this, he departed, and 
 having selected a clean place, according to the religious rules he 
 had adopted, he sat down and ate his food. 
 
 Having finished his meal, he proceeded onwards, and selected 
 a most delightful spot, smooth and free from inconveniences, in 
 sight of the river which ran by in peaceful flow, at a moderate 
 distance from the village, so that he might easily resort thither for 
 the purpose of begging, he there sat down and composed himself to 
 severe contemplation. \_Now Odya is so called because this was the 
 spot where am, old Eishi king called E&ya (the Chinese interprets it 
 by " Form," and therefore it must be KS,ya) founded a town and 
 dwelt.] 
 
 ^ Ekamantam. 
 
HISTORY OF BUDDHA. 187 
 
 BodMsatwa, having, therefore, prepared himself a seat of leaves, 
 sat down and began to consider thus with himself — " What count- 
 less methods there are hy which men hope to obtain final deliver- 
 ance, by rules as to eating, clothing, sleeping, undergoing every 
 kind of penance and self-mortiflcation ; alas ! that such false views 
 should be entertained." Thinking thus, Bodhisatwa was over- 
 powered with grief; and so the G4tha says — ■ 
 
 " Bodhisatwa seated beside the Nairanjaua Eiver, 
 His heart composed as he remained on the shore ; 
 When he thought over the various systems of false religions. 
 His heart was grieved and filled with sorrow." 
 Thus thinking, B8dhiBatwa composed himself to contemplation — 
 his mouth closed, his teeth joined, and his tongue pressed upwards 
 against the palate. 
 
 Now there was living near the place where B6dhisatwa was a 
 certain Brahman of a high caste, called Senayana, who had ob- 
 tained from Bimbasara authority to govern a certain town close 
 to TJravilva, and had adopted this name as his title after taking 
 possession of Ms dominion ; and there was another Brahman called 
 Deva, born near to KapUavastu, who had for a time come to lodge 
 in the house of Senayana, to transact some business. Whilst there 
 he had occasion to go to the wood where Bodhisatwa was prac- 
 tising austerities. Whereupon, this Deva, seeing Bodhisatwa, 
 immediately recognised him and said, "This is Siddartha, our 
 Prince Eoyal, who is now living the life of a hermit f and his 
 heart was fiilled with joy at seeing him. Then BSdhisatwa, having 
 seen the joy of Deva, addressed him and said, " Great Brahman, 
 wiU. you undertake to provide me with millet, sufficient for me to 
 take a daUy meal and so to support me in life." On which that 
 Brahman, with a narrow and illiberal disposition, hoping to obtain 
 merit by this act of charity, promised to do so ; and thus, day by 
 day for six years, Bodhisatwa received this modicum of millet suf- 
 ficient to keep him alive. Thus it was his skin became wrinkled, and 
 his body attenuated and his eyes hollow as an old man's j whUst 
 his limbs were unable to support him as he moved, and all who 
 beheld him were filled with a strange feeling of awe and reverence 
 at the sight of the penance he was thus enduring. 
 
 [Kiouen XXIV contains 6786 words and cost 3.393 taels.] 
 
188 THE EOMANTIC 
 
 CHAPTER XXV. 
 Tlie Exhortation to Eeturn. 
 
 § 1. Now at this time, wlieii tlie spring was just in its prime, it 
 came to pass that SuddhSdana Eaja went forth from his palace to 
 enjoy the beauties of the gardens that were near his Eoyal city — 
 the opening flowers, the budding trees and the chattering birds. 
 Whilst thus enjoying the delights of the gardens, a melancholy 
 recollection of his son overwhelmed him, and he exclaimed, " Alas ! 
 my son, it is now six years since you left your home ; where art 
 thou now ? Alone, in the wild mountains, surrounded by the 
 roving beasts, and the tenants of the forest !" 
 
 Meanwhile, the Devas, observing that Bodhisatwa was practising 
 such severe penance, so that he could not long survive, deputed 
 one of their number to go quickly to SuddhSdana ; who, coming 
 to Kapilavastu, declared to the king that the prince was dead. 
 But another Devaputra immediately came and contradicted this, 
 but told the E&ja that his son could not endure such afBliction be- 
 yond seven days more. Whereupon the king was overpowered 
 with grief, and gave way to his sorrow with lamentable cries. 
 
 On this, Suddhfidana, assembling the Sakya princes, who had 
 heard the expression of his grief, related the news to them, and 
 besought them to seek some mode of finding out if the prince were 
 still alive, and if so to induce him to return to his home. [The 
 number of the S&kya princes was ninety-nine thousand/] 
 
 At last, when all of them had failed to suggest any method for 
 effecting this, TJdayi undertook to search after the prince and bring 
 him back. 
 
 Then TJdayi, leaving Kapilavastu, proceeded to TJravilva, to the 
 banks of the Nairaujana Eiver, and there first of all encountering 
 Kauudinya > and the other hermits, he asked of them saying, "Illus- 
 trious Kaundinya ! can you teU me where Siddartha abides ?" To 
 whom Kaundinya replied, " Siddartha is practising austerities in 
 yonder grove." Then again Udayi inquired and said, "iAnd what 
 
 1 Kauudinya and four other Eishis had associated themselves 
 with Bddhisatwa during his penance. 
 
HISTORY OF BUDDHA. 189 
 
 is the name of that attendant of yours ?" to whom Kaundinya re- 
 plied, " His name is Asvajit." Then TJdayi requested Asvajit to 
 enter the wood and tell Siddartha that a messenger from his Eoyal 
 Father had come to inquire for him. But Asvajit declined to 
 accede to such a request, and desired Udayi himself to go into the 
 wood. At length TJdayi complied, and found Bodhisatwa asleep 
 on the ground; but how altered his appearance ! Then, raising a 
 great cry, TJdayi exclaimed, "Alas ! alas ! that one so beautiful 
 and full of grace should ever come to this !" etc. Then Bodhi- 
 satwa, hearing these cries, demanded, "Who ai'e you ?" On which 
 Udayi explained why he had come; but Bodhisatwa replied, "I 
 seek Nirvana, and will have nothing more to do with the trouble- 
 some world;" and, he added, "may my body be ground to powder 
 small as the mustard-seed if I ever desire to [return to my home ! 
 If indeed I die before the completion of my vow, then, TJdiyi, take 
 back my bones to Kapilavastu, and say, ' These are the relics of a 
 man who died in the fixed prosecution of his resolve ;' but, as it is, 
 go tell my Eoyal Father that I am resolved to persevere. For, in 
 truth, in my dreams the Devas come to me, and they tell me that 
 within seven days I shall indeed attain to the perfection I seek. 
 Go, then, Uddyi ! return home, for there can be no further com- 
 munication between us." Then Udayi, having heard these words, 
 arose and left the wood and returned to Kapilavastu, and told 
 Suddhddana Eaja that his son was still persevering in his aim, and 
 was alive; on this the king said, "My son is yet alive, and my 
 heart is filled with joy." 
 
 The Conclusion of his Severe Fast. 
 
 § 2. Now during the six years' penance which B6dhisatwa endured, 
 Mar^raja Pisuna^ had come once and again to try and ternpt him 
 to the commission of some small sin, but with no success. And 
 so the Gatha says " — 
 
 1 That is, "the "Wicked Mara." Mara is the same as the Lord 
 of the World of Pleasure (Kama loka). He is sometimes identified 
 with " Death." 
 
 2 These Gathas are almost identical with the Thibetan. Lai. 
 Vist., p. 251. 
 
190 THE EOMANTIO 
 
 " To the east of the village of TJravilva, 
 Beside the banks of the Nairanjana river, 
 Firm in his resolve to obtain deliverance 
 He sat with his legs crossed as a hermit. 
 Then Marar^ja Pisuna, coming to him 
 With blandishing words, addressed him and said, 
 • Oh ! that you would lengthen your days ! 
 And by so doing be able to practise religion. 
 . It would indeed be for your profit so to do. 
 And afterwards you would repent not of it ; 
 Tour body, oh, virtuous one ! is weak and worn. 
 You cannot indeed live as you are for long, 
 It were better far to live than die ; 
 To become a Eecluse is no easy task 
 To subdue one's heart is difficult. 
 Listen then to me, and give up the quest !' 
 To whom B6dhisatwa replied in excellent words. 
 The sounds of which were scarcely heard — (owing to his weakness), 
 ' Pisuna ! your attempts are vain ! 
 Tou seek only your own, as you wander to and fro ! 
 Tou speak of death ! but what is that ? 
 I fear not death, nor the end of the world,' '" etc., etc. 
 
 Then B6dhisatwa reflected thus — " It is because men seek con- 
 tinually their own things and their own profit that sorrows come ; 
 and what am I doing but this ?" And then he thought of the inci- 
 dent of the ploughingmatoh, and how as he sat beneath the 
 Djambu tree he enjoyed the bliss of Dhyina ; and he thought with 
 himself — "Why do I not now experience these joys?" Then he 
 resolved to strengthen his body by partaking of sufficient food, 
 wheat and oil and milk, and also by bathing and caring for his 
 health. 
 
 Then Bodhisatwa addressed the Brahman, whose name was 
 Deva,' and said — " Great Brahman ! I have resolved to break this 
 long and trying penance, and partake of other food — wheat and 
 honey, and oil and milk ! prepare these things for me, I pray." 
 
 ' Deva was the niggard Brahman who had supplied Bodhisatwa 
 with the few grains of millet he ate daily. Vid. ante. 
 
HISTOEY OF BUDDHA. 191 
 
 To whom Deva replied — "Virtuous sir, indeed I have no such 
 things at hand to offer; but if Bodhisatwa will follow my advice, 
 it will be easy to procure them." 
 
 "And what is your advice ?" he said. " To come to the house 
 of the Brahman Senayana, and receive them there?" On this 
 Bodhisatwa consented. 
 
 Accordingly Deva, returning to Senayana, said — "Oh! great 
 sir, not far from this place is an illustrious Shaman, who is about 
 to break through his long and rigorous fast, and to come to your 
 house to beg for some wheat, oil, and honey, and water, where- 
 withal to refresh his body. Can you, oh, virtuous sir ! provide 
 these things ? " 
 
 Now Senayana had two daughters, one called Nanda, the other 
 Bala, both of them very beautiful, and in the prime of their youth- 
 ful days. These girls had long ago heard about the S^kyas who 
 lived at KapUavastu, beneath the northern mountains, and of 
 Suddhodana, and MS.ya, and their graceful son ; and having heard 
 all this, they had besought their father to try to get for them the 
 graceful youth, the child of Suddhodana, as a husband. 
 
 Then Senayana, having heard from the Brahman Deva that 
 Bodhisatwa was coming to his house to beg for food, ordered 
 his two daughters to prepare at once provision of wheat and 
 oU, and milk and honey, and take it, said he, "to the place 
 where the great Shaman is, and carry him warm water for his 
 body, for thus perhaps you may obtain the desire of your hearts, 
 and become the wives of that beautiful Sakya Prince." The girls 
 having received this intimation, forthwith proceeded to prepare 
 the necessary food, and afterwards they carried it to the place 
 where Bodhisatwa was undergoing his penance. Arrived there, 
 they bowed down their heads at his feet, and offering their food to 
 him, spake thus — " Illustrious and honourablesir ! deign to receive 
 this offering of food at our hands." Then Bodhisatwa, having 
 received the gift at the hands of the two maidens, ate according to 
 his desire. Then, taking the butter and the oil, he rubbed it into 
 his body, and afterwards using the tepid water, he washed himself 
 as he purposed. Then his body, absorbing the oil, like the thirsty 
 ground drinks up the rain, from that moment he began to revive, 
 and his frame resumed its youthful appearance. 
 
 And now B6dhisatwa, having eaten and drunk, addressed the 
 
192 THE EOMANTIC 
 
 two maidens thus — " My sisters ! you have wrought a meritorious 
 deed by thus ministering to my wants ; tell me, then, have you 
 any wish you would have fulfilled?" On which they replied — 
 " Of old time we have heard of a certain beautiful S4kya Prince, 
 whose equal it would be hard to find ; we would wish to become the 
 wives of that prince." Then Bodhisatwa answered— "My sisters, 
 I am that S4kya Prince ! but I have vowed never again to partici- 
 pate in the five pleasures of sense — for my object is to obtain 
 supreme enlightenment, and to preach the insurpassable Law." 
 To which the maidens replied — " If this be indeed the ease, beyond 
 all doubt you will obtain your end ; when this is so, come, we pray 
 you, to our house, that we may become followers of yours." On 
 which BSdhisatwa said, " My sisters, it is well — it is well ; your 
 wish shall be accomplished." 
 
 From that day forth these two maidens continued to bring food 
 and water to Bfidhisatwa, until his body had once more resumed 
 its wonted beauty. 
 
 After this Bodhisatwa desired them no longer to bring Mm food. 
 
 Now at this time a certain shepherd boy, having observed the 
 invincible purpose of Bodhisatwa in practising his penance, ap- 
 proached Mm, being filled with reverence and joy, and bowed 
 before Mm and said, " Oh ! virtuous and honourable sir ! may I be 
 permitted to make you some offerings of food." On obtaining the 
 desired permission, he took of his goat's milk and offered it to Bod- 
 Msatwa, and anointed his body therewith j whilst, cutting down 
 some branches of the Nyagrodha tree, he wove a covering over the 
 head of Bodhisatwa, as a shelter from the wind and the rain. 
 Meantime, in virtue of the spiritual power of BSdhisatwa, these 
 branches took root, and bore fiowers and leaves as they sheltered 
 Mm. 
 
 Now it came to pass that the five men, seeing Bodhisatwa's 
 altered mode of life, and his appearance of revived grace and 
 health, thought with themselves that he had lost his power of 
 Dhydna, and also his purpose of attaining supreme wisdom ; they 
 were therefore incensed against Mm, and left him with many 
 reproaches. After a time they came to Benares, and entering the 
 deer-garden, they gave themselves up to severe contemplation. 
 And so the Gatha says — 
 " Those five Eishis practising severe penance. 
 
 Seeing BSdhisatwa partake of various kinds of food. 
 
HISTORY OF BUDDHA. 193 
 
 Spake thus among themselves, • This is no contemplative disci- 
 pline — 
 
 He has given up the quest, and now nourishes his earthly body 
 (5-element-body)' ." 
 
 Now from the day when the daughter of the village lord had 
 first given Bodhisatwa the food in charity, which we have de- 
 scribed, through the whole of the six years that he had practised 
 his severe penance, she had ever ministered her Substance in 
 bestowing charity on all the Brahman and Shaman mendicants 
 who came to her door ; and in each case she uttered this vow — 
 " May the merit of this charitable act accrue to the benefit of that 
 S3.kya mendicant who is now undergoing such severe penance, and 
 may he in the end attain his earnest desire." 
 
 Wow the six years being over, on the 1 6th day of the second 
 month of spring-time, Bodhisatwa began to reflect thus, "It is not 
 right that I should continue thus eating, and not aiming to attain 
 the end of all, the perfection of complete wisdom ; where, then, 
 shall I obtain fitting food for the purpose, which may nourish me, 
 and at the same time not unfit me for that great end of all ? " 
 
 Thus reflecting, a certain Devaputra, knowing the thoughts of 
 Bodhisatwa, went straight to the house of the village Lord, Su- 
 jata,i and his two daughters, and spake thus — " Sujata, now is 
 your opportunity ! B6dhisatwa desires some choice food, after 
 partaking of which he desires to devote himself to the attainment 
 of supreme wisdom. " Te, then, should now prepare some exquisite 
 cream for the purpose of ministering to his wants." 
 
 Then the two daughters of Sujata, the village lord, having 
 heard the Devaputra's words, quickly assembled a thousand milch 
 kine, and with their milk fed five hundred others, and with their 
 milk fed two hundred and fifty others, and so on down to fifteen 
 cows ; taking the milk of these cows and mixing it in a dish with 
 some of the purest rice, these two maidens proceeded to prepare a 
 lordly dish for Bodhisatwa. Then appeared all kinds of wonderful 
 portents ; every kind of appearance presented itself on the surface 
 
 1 But Sujata was given before as the name of one davighter, and 
 the village lord was called Nandika. 
 '' Here again the expression denotes two, "ni-tang." 
 
194 THE EOMANTIC 
 
 of the mixture, whilst Brahma, S^kra, and the other Devas appeared 
 in attendance.^ 
 
 At length, on the 23rd day of the second month, BSdhisatwa, 
 having arranged his garments very early in the morning, proceeded 
 towards the village of Uravilva, to beg his food. Arrived there, he 
 at last came to the house of Nandika, the village lord, and there 
 stood silently before the principal door of the dwelling, awaiting 
 charity. 
 
 Then Sujata, the daughter of the village lord, seeing Bodhisat- 
 wa standing thus silently before the gate, immediately sent for a 
 golden dish, and filling it up to the brim with the delicious food, 
 with her own hands came and presented it to Bodhisatwa. Having 
 taken her place before him, she spake thus, " Would that my lord 
 would accept from me this dish fuU of deliciously prepared rice 
 milk." Then Bodhisatwa, seeing the character of the food, thought 
 thus with himself, "This is a token that I should henceforth strive 
 after the true nectar (sweet dew) of the right law. I vow from this 
 moment to deliver the world from the thraldom of death, and of 
 the Wicked one. I will procure salvation for all men, and conduct 
 them to the other shore." Then, having accepted the gift of 
 Sujata, she likewise urged him to keep the golden dish. Thus 
 Bodhisatwa departed from Uravilva, having received the charity of 
 Sujata, and step by step advanced towards the Naii'ailjana river, 
 where he partook of the food, after which he entered the river and 
 bathed, whilst all the Devas showered down upon him every kind 
 of flower and perfume. Afterwards, Bodhisatwa, taking his Kashya 
 garment, washed it in the stream, and attempted then to proceed 
 to the other shore of the river; but his strength had been so 
 reduced by the penance which for six years he had endured, that 
 he was unable to reach the opposite bank. Then the Deva of a 
 certain great tree which was called Pinjuna,^ the Deva's name 
 being Akuba, stretched forth his j ewelled arm to assist B^dhisatwa.^ 
 Then Bodhisatwa, having taken the outstretched hand, reached 
 
 1 These portents I omit, vide M. B., 167-8. 
 
 2 Observe that Toucaux gives the name of the tree Kakoubha 
 (Lai. Vist, 257). Compare also Pancu(kulasiva)na with Piniuna 
 Un the Teit). 
 
 = It seems plain that this incident is the subject of the sculpture 
 on the right hand pillar of Plate Iviii, Tree and Serpent Worship. 
 
HISTORY OF BUDDHA. 195 
 
 the shore in safety. Meanwhile, all the Devas, taking portions of 
 the water of the river in which Bodhisattra had bathed, returned 
 therewith to their several palaces. 
 
 Now the lord of that Nairanjana river had a certain N3,ga 
 daughter of the same name as the river, who, with her hand ad- 
 vanced from a spring that bubbled up from the earth, presented 
 to B6dhisatwa a seat,' on which, taking his place, he finished the 
 delicate food of Sujata, the village lord's daughter. Having con- 
 cluded his meal, he forthwith cast the golden dish on the river 
 stream, which the Naga, who was lord of the river, at once seized 
 and conveyed to his palace; but King Si,kra, observing this, 
 assumed the form of a Garuda, and forthwith snatched it from the 
 hands of the Naga, and transported it to the Trayastriushas hea- 
 ven, where it is stiU an object of worship. 
 
 Then Bodhisatwa arose, and, step by step, advanced towards 
 the B6dhi tree; whilst the Naga Eaja's daughter, taking the seat 
 she had provided for Bodhisatwa, carried it to her own palace, as 
 an object for future worship. And so the Gatha says — 
 
 " Bodhisatwa, having partaken of the choice food, as the laws of 
 religion direct. 
 The food which Sujata had piously prepared, 
 Filled with joy, proceeded onward to the Bodhi tree. 
 Determined to attain to Supreme Wisdom." 
 
 [Kiouen XXV has 6,480 words, and cost 3.24 taels.] 
 
 CHAPTER XXVI. 
 The advance to the Bodhi Tree. 
 
 § 1. Thus refreshed with the food he had taken, and the water of 
 Nairafijana river, Bodhisatwa set his face toward the Bodhi tree, 
 and proceeded onward — slowly and with dignity, like aU the 
 former Bodhisatwas had done. (Here follows a long description 
 of the method of walking adopted by the Bddhisatwas.) And as he 
 
 1 A sort of basket-seat, confer. Tree and Serpent Worship, PI. 
 xxiv. Fig. 'i. 
 
196 THE EOMANTIC 
 
 advanced in this way, lie began to reflect with himself thus — 
 " I am now proceeding to that sacred arena of the Bodhi tree ; 
 what, then, is the method of sitting adopted by other Bddhisatwas 
 when engaged in the attainment of the highest wisdom ?" Imme- 
 diately he recognised the truth that he ought to make a cushion 
 of grass for a seat. 
 
 At this time certain Devas of the Suddhavasa Heavens addressed 
 BSdhisatwa, and said — " Even so ! even so ! Holy and reverend 
 one, the former BSdhisatwas have aU made their seat of grass 
 arranged for the purpose, and thus have attained complete en- 
 lightenment." Then Bodhisatwa thought, "And who is there to 
 give me this grass ?" Thinking thus, he looked on every side of 
 him to see if any one were near him who could supply the want. 
 At this time Sakra Raja, of the TrAyastrinshas Heavens, by his 
 divine wisdom knowing the thoughts of Bodhisatwa, immediately 
 transformed himself into the shape of a grass-cutter, and taking 
 his stand not far from Bodhisatwa, he remained there on the right 
 hand side of him, cutting some beautiful grass, shining as the pea- 
 cock's feathers, of a beautiful blue-like colour, its points all turn- 
 ing to the right.' When B6dhisatwa perceived him thus en- 
 gaged, he approached to his side and said, " Excellent sir, and 
 what is your name ; " to which the grass-cutter replied, " My 
 name is Kih-li= (Santi?)" On hearing this, Bodhisatwa thought 
 thus with himself, " This name is an assurance to me that I shall 
 attain my aim;" and then, in a. soft and melodious voice (here 
 foUtfws a long description of the different qualities of his voice) he 
 addressed the grass-cutter and said, "Can you give me some 
 of this grass ?" The supposed grass-cutter immediately answered, 
 " I can." Then Sakra, under the form of Santi, came forward and 
 respectfully offered some of his grass to Bodhisatwa. Having 
 taken one handful of it, he proceeded onwards. Then the earth 
 quaked six times. And now, just as Bddhisatwa took the grass, 
 suddenly five hundred blue birds, coming from the ten quarters of 
 
 1 This, amongst numerous other notices of a similar character, 
 will explain many Buddhist symbols and emblems; the lines, 
 which turn to the right in the composition of various figures, con- 
 stitute the emblem a fortunate one, e.g., the conch, the volute of 
 which twists to the right, the swastika, etc. 
 
 ^ That is, "good luck," or "fortunate." 
 
HISTOET OF BUDDHA. 197 
 
 space, flew up, and taming to the right, circumvented B6dliisatwa 
 three times, and then followed him as he advanced. Again, five 
 hundred Garuda birds, coming from the four quarters, did the 
 same. Again, five hundred peacocks (and, in short, every kind of 
 bird and beast) coming up, did the same. Thus, surrounded by 
 Devasj Nagas, Asuras, and creatures of every grade and kind, 
 Bodhisatwa marched onwards.'' 
 
 Now at this time there was a Mga Eaja belonging to that region 
 whose name was Ka-cha (Kdlika).^ This Waga E^ja was very old, 
 and in ages and kalpas gone by had seen many Buddhas. He 
 had now been asleep for some time, when he was suddenly roused 
 by the shaking of the earth, and by hearing the noise of the 
 earthquake. Proceeding outside his palace, with some anxiety, 
 he looked round on every hand to see the cause of the commotion, 
 and there, not far from his dwelling, he saw Bodhisatwa proceed- 
 ing onward with dignified gait towards the Bfidhlmandala.' Ob- 
 serving this, the Ndga Eaja feeling sure that Bodhisatwa, like the 
 former ones, would reach Supreme Wisdom, with great joy began 
 to utter the following stanzas : 
 "How full of grace and dignity this great and virtuous person 1 
 
 Just as I have heretofore seen 
 
 AU the Bodhisatwas coming towards this central point. 
 
 So this one is now advancing in the same way. 
 
 I clearly see that this illustrious youth as he proceeds 
 
 Will certainly attaki to supreme enlightenment. 
 
 His walk and bearing indicate him as the Lord of the World ; 
 
 First raising his right foot, and so moving onwards. 
 
 See him now looking round with an inquiring gaze ; 
 
 He surely must attain the perfection of Buddha. 
 
 And now see him by the side of the grass-cutter, Santi, 
 .Begging a handful of grass — holding which 
 
 He now with straight course advances to the Bodhi Tree ! 
 
 He certainly will now attain the state of Samb6dhi ! 
 
 And now from all the quarters of heaven blows a cool air, 
 
 ' The description here is very fiorid and exaggerated. I have 
 not thought it worth my while to translate the whole. Vide Lai. 
 Fist, p. 263. 
 
 ■■' The interpretation is "the black one," 
 
 ^ That is the arena round the Bodhi tree. 
 
198 THE EOMANTIC 
 
 Sounding like the distant voice of the King of the Oxen ; 
 
 And now behold the birds come flying towards him, 
 
 On every hand they surround and circumvent him. 
 
 From out the darkness and the gloomy night of the world. 
 
 The gross darkness and the ignorance that envelope mankind. 
 
 This holy one, having attained the perfection of wisdom. 
 
 Shall cause to appearthe brightness and the glory of his own light. 
 
 And now again see all the beasts of every sort approach. 
 
 And in their infinite varieties surround him as he goes ; 
 
 Surely as they turn thus before him in the direction of the right 
 
 hand. 
 This virtuous one will accomplish his aim and become the Lord 
 
 of the World. 
 And now again the elephants and horses and such domestic 
 
 creatures. 
 And all the turbanned^ crowd approach his side. 
 See them thus together advance and greet the Bodhisatwa, 
 Ah ! surely he must soon become a perfect Buddha, Lord of the 
 
 World ! 
 And now the Devas of the Suddhavasa Heavens, 
 Of pure and lovely form and person. 
 Bending before the virtuous one as he advances ! 
 Pay him reverence ! soon will he become a perfect Buddha," etc. 
 
 Having uttered these stanzas, the NSga Eija, filled with the 
 greatest joy, proceeded with hands clasped together to meet 
 B6dhisatwa, and humbly pay him reverence. On which Bodhi- 
 satwa addressed him thus : " Be it so ! be it so ! great Naga Eaja 
 as you say ! I am now bent upon the acquisition of the highest 
 wisdom." And then he repeated the following Gathas : 
 " Great Naga E^ja ! these words of thine 
 
 Cause my resolution to increase still more, 
 
 I now am fixed, and soon shall reach perfection ! 
 
 The state of which the world has no equivalent. 
 
 These various signs and portents you have named 
 
 Are all of lucky omen, to assist me. 
 
 I now must soon cross over this sea of sorrow 
 
 To the other shore; of this there can be little doubt." 
 
 ^ Devas. 
 
HISTORY OF BUDDHA. 199 
 
 Then this Naga Eaja's wife called Kin-Kwong (Suvarna Pra- 
 bhasa ?), taking with her countless dragon girls, surrounded Bod- 
 hisatwa, each holding in her hand some choice flower, or unguent, 
 or coloured garment, or flag, and every kind of tinkling jewelled 
 ornament, with which they kept up a perpetual chant of praise ; 
 from the midst of which some such words as these were heard : 
 " Go forward ! Lord of the World ! firmly fixed in thy resolve, 
 Without anxiety or fear, perfectly established; 
 Eejoice and be very glad — thou who hast banished desire ! 
 Pree from all doubt or anger (raga and moha) or covetous- 
 
 ness (tanha). 
 Thou art the Lord able to heal the world. 
 And therefore we adore thee and we worship thee."^ 
 
 The dreams of Mara. 
 
 § 2. Then Bodhisatwa having heard these stanzas, proceeded 
 onwards towards the Bodhi Tree, and then he began to think 
 that Mara Edja, the wicked one. Lord of the Kama Lokas, ought 
 also to be a witness of his victory over the world and attainment 
 of Supreme Wisdom. On this, emitting a bright ray of glory from 
 between his eyebrows, which penetrated to the abode of Mara, 
 this voice was heard where the ray penetrated throughout the 
 vast chUiocosm : 
 
 " There is one born now amongst men 
 Who has practised the rules of piety for ages. 
 The Prince Eoyal, son of Suddh6dana Eaja, 
 Who has resigned the royal dignity and become a recluse ; 
 He, desiring to open the gates of everlasting life. 
 Is now proceeding towards the B6dhi Tree. 
 If you are able to do so, and equal to the task, 
 Eepair straightway and see him there beneath the tree. 
 For now he is about to cross over to the other side 
 And desires above all things to save others with himself; 
 Bodhisatwa, himself enlightened. 
 Desires also to enlighten others," etc., etc. 
 
 ' The whole of this description agrees with plate Iviii {rigltt- 
 Jiand pillar, upper group) — Tree and Herpent Worship. 
 
200 THE ROMANTIC 
 
 At this time Mdra E4ja, the Wicked,' Lord of the Kama lokas, 
 hearing these stanzas sounding out of the middle of the super- 
 natural light, in the midst of his sleep, was greatly moved, and 
 in his night dreams beheld thirty-two kinds of portents, which 
 were of an unlucky character. And now, what were these por- 
 tents ? 1. He saw all the heavens darkened with a deep gloom. 
 
 2. He saw his own palace greatly polluted with^ stones and filth. 
 
 3. He saw his own body trembling with fear, and his heart devoid 
 of strength. 4. He saw himself galloping fast away on horseback 
 towards the four quarters of heaven. 5. He saw his crown fall 
 from his head, and tumble to the ground. 6. He saw himself 
 with fevered breath and burning throat, but his body icy cold and 
 numbed. 7. He saw all the trees and flowers in his palace garden 
 withered and dead. 8. He saw all the lakes which were covered 
 with lovely flowers, dried up and gone. 9. He saw all the favourite 
 birds in his gardens faU to the ground, their feathers scattered 
 here and there. 10. He saw all the musical instruments within 
 his palace mutilated and broken to pieces. H. He saw all his at- 
 tendants, who had hitherto surrounded him to do him service, flee 
 hither and thither, and leave him alone, lying on the earth. 12. 
 He saw his lovely concubines tearing their hair and rolling on the 
 ground. 13. He saw all his children prostrate at the feet of 
 Bodhisatwa, beneath the Bodhi Tree. 14. He saw four of his 
 favourite women, with both arms raised, weeping and lamenting, 
 and saying, "AJas! alas ! woe is me! woe is me!" 15. He saw 
 his royal garments covered with dirt and filth. 16. He saw his 
 own body begrimed with dust and dirt. 17. He saw the glory of 
 his body fade, and all its beauty disappear. 18. He saw the walls, 
 windows, and towers of his palace all destroyed and falling down. 
 
 19. He saw all the Takshas, Kumbhandas, Ndgas, and so on, 
 drop on their hands and raise their heads and weep through, grief. 
 
 20. He saw all the Devas of the Kama Loka proceed weeping 
 towards the place where Bodhisatwa was, and when arrived there 
 stand in front of him. 21. He saw these Devas within the sacred 
 enclosure driving away, with clubs and swords, Mara Eaja, who 
 was fleeing' with his followers in every direction. ^ 22. He saw the 
 
 ' That is, Pisuna. 
 
 2 This seems to be the subject of PI. Iviii, Tree and Serpent Wor- 
 ship; left hand pillar. 
 
HISTOEY OF BUDDHA. 201 
 
 various vessels of good augury broken and destroyed. 23. He saw 
 the Kishi Narada uttering unpropitious words. 24. He saw a 
 certain Divine Spirit, whose name was "fun-hi" (joyous), standing 
 in front of the door and crying out " call me not joyous." 25. He 
 saw the expanse of space filled with clouds of dust and smoke. 26. 
 He saw the guardian spirit of Mora's palace, whose name was 
 Kung-tih fmerit), raise a doleful cry, and weep. 27. He saw that 
 which before had been self-sufficient, no longer so. 28. He saw 
 those who had been (his) friends now quarrelling and fighting. 
 29. He saw the palaces of Mara burning with fire, and finally 
 wrapt in darkness. 30. He saw all the rooms in the palace mov- 
 ing and rocking to and fro. 31. He saw the trees and forests up- 
 rooted, and the earth covered with their branches. 32. He saw 
 the world come to an end. 
 
 Now it came to pass that when Mara ESja, the Wicked, had seen 
 these thirty -two unlucky dreams that he awoke out of his sleep, and 
 as he awoke his whole body trembled with fear, and his thoughts 
 were exceedingly troubled. Forthwith, he called to his side the en- 
 "tire assembly of his household, and all his ministers and guards, 
 that he might teU them the visions he had seen. And thus he 
 addressed them — " Be it known to you all who are here assembled, 
 that yesternight, in my dreams, I beheld these visions, and am 
 thereat greatly troubled and distressed, for they are not propitious, 
 but, on the contrary, of evil omen, for it seems to me they indicate 
 that soon I shall lose my dominion through the power of some 
 great man, who is to be born within my domain." And so the 
 Gathas say — 
 " Last night there shone around a self-caused light, 
 
 Prom which a voice spake out these words — 
 
 ' The child of the Sikyas has become a recluse. 
 
 His body adorned with 32 marks of pre-eminence ; 
 
 And now he has fulfilled six years of penance, 
 
 And is gradually advancing to the tree of knowledge. 
 
 Self-enlightened, to enlighten others with the light of wisdom. 
 
 Now, then, if you have strength, go ! strive with him ! 
 
 His virtue the growth Of infinite ages. 
 
 He now is about to attain the true and only lasting wisdom. 
 
 He it is who will destroy thy kingdom for ever ! 
 
 If you cannot meet and overpower him ; 
 
202 THE ROMANTIC 
 
 When once he has attained the eternal and everlasting body. 
 Then he will overturn your dominion and authority.' 
 Now, then, ye children and associates of Mara ! I say, 
 If ye have any power or strength, go straight to him. 
 The Shaman who aims to gain Divine Power at the foot of yon- 
 der tree ; 
 Go quickly there, and overwhelm him, that he succeed not. 
 If ye will attend to my words of loving counsel. 
 Take now your host of every kind. 
 The world has many holy men (Pratyeka Buddhas), 
 But this man aims at Nirvana itself (Divinity), 
 Despite of me he presumes by himself to be Dharmaraja, 
 And defies me to cut off the seed of the Tathagatas." 
 
 At this time the chief son of Mara Eaja Pisuna, whose name was 
 Shreshti, rose up and addressed his father in the following 
 words : — 
 
 " Why, my father, are your cheeks so pale ? 
 Tour heart in trepidation, and your body without glory ! 
 I see these proofs of some great cause of anxiety. 
 But as yet we have not heard any reason thereof. 
 Would that you would tell your children the reason 
 Why thus you look, in very truth.'' 
 
 Then Mara Efija answered his son Shreshti, and said — 
 " Listen, then, my son, and understand : 
 Last night I had such ever varying dreams, 
 That if I should narrate them in your midst, 
 Te all would fall upon the ground through fear.'' 
 
 To whom Shreshti replied — 
 
 " Say not that we should fall upon the ground, 
 For then 'twere useless to engage ourselves to fight ; 
 If your dreams were of this unlucky sort. 
 It were better not to seek to overcome that man." 
 
 To whom Mara Baja replied — 
 " Let him who fights resolve to conquer, 
 Por if he doubts, 'twere better not to fight. 
 What can that solitary hermit do ? 
 I myself will go and meet him underneath the tree." 
 
HISTORY OF BUDDHA. 203 
 
 To whom Shreshti rejoined — 
 
 " There may be strength and muoli brute force. 
 But Wisdom is the only assurance of victory. 
 The universe may be full of flre-flies. 
 But one sun eclipses all their brOlianoy. 
 If a man puffed up with idle thoughts. 
 Make no inquiry as to what his adversary is. 
 Then all wise men, presaging what will happen, 
 Eegard such person as one difficult to deal with." 
 
 And now B6dhisatwa, advancing toward the Bodhi tree, on his 
 way observed a certain Amra tree, seeing which and thinking it 
 was the Tree of Knowledge, he approached to it, intending to 
 sit down. At this time the earth shook as though it would dis- 
 solve, in consequence of the glory of the person of B6dhisatwa. 
 Then he reflected thus with himself — there are but two occasions 
 in the world on which the earth shakes in this way, viz., when a 
 man gives up every remnant of virtuous principle ; and, secondly, 
 when a man's virtuous principle is fuUy grown and his merit as 
 great as it can be. Neither of these cases applies to me, and, there- 
 fore, this cannot be the Bodhi tree. 
 
 Then the Devas of the Eupa loka worlds, dwelling in the Suddha- 
 vasa Heavens, in order to denote the true Bodhi tree, began to 
 hang upon it flags and banners, and also on the branches of the 
 trees that led towards it. Then Bodhisatwa, recognising from these 
 signs the true B6dhi tree, proceeded slowly forward from the Amra 
 in the direction indicated. Now when Bfidhisatwa had just arrived 
 there, a certain Taksha called Hiang-shan, who was guarding the 
 precinct not far from the tree, seeing Bodhisatwa approaching, 
 called hastily to another Taksha, whose name was " red eye " 
 (chih ngan), and said to him, " My dear friend, go as quickly as you 
 can to MS.ra, the Lord of the Kama lokas, and tell him that just as 
 in days of yore Krakusanda, and Konagamaua, and Kasyapa ap- 
 proached this tree, and afterwards attained Supreme "Wisdom, so 
 now there is advancing towards it a man of invincible determina- 
 tion, whose appearance indicates the greatest religious merit, and 
 whose person is marked by the thirty-two significant signs, en- 
 croaching on the dominion of Mara; and in truth this is none other 
 than Sidddrtha, the son of Suddhddana Eaja, who has undergone a 
 
204 THE EOMANTIC 
 
 long course of self-discipline, and now is coming here to this most 
 distinguished place with a, view to take up his abode here. Let 
 your Majesty, therefore, beware of what is taking place." Eed- 
 eye, having heard this from Hiaug shau, went straight to Pisuna, 
 and on coming into his presence deUvered the message just as it 
 was given to him. 
 
 Then M4ra Eaja, the Wicked, Lord of the Kama-lokas, having 
 heard from the Taksha, Eed-eye, the news of this event, imme- 
 diately proclaimed to aU the Devas of the different heavens belong- 
 ing to the Kama loka the tidings of Siddartha's attempt to attain 
 Supreme Knowledge, and of his own intention to go forthwith to 
 the spot, and prevent the prosecution of his purpose. 
 
 Then Shreshti, son of Mara, addressed his father in these words — 
 " My Father ! this project of thine gives me no satisfaction, for I 
 fear that after a while you wiU repent of yoar undertaking when 
 you find that naught can be accomplished." To whom Mdra Eaja 
 replied, " Tush ! you are but a ohUd, and you know nothing of my 
 spiritual power and facilities in transforming myself as I please ; 
 you are completely in the dark and without any knowledge." Then 
 Shreshti rejoined, " Not so ! my father ! I am not ignorant of your 
 powers ; but I fear you are ignorant of the spiritual resources of 
 Sidd&rtha, for you have not seen the religious power Bodhisatwa 
 possesses ; you had better repair to the spot, and see and examine 
 for yourself." 
 
 Then Mdra Eaja Pisnna, disregarding the words of his sou 
 Shreshti, forthwith gave orders to assemble his host, armed for the 
 strife. Then indeed might mortal man be terrified to see the vast 
 assembly of warriors all caparisoned and belted for the struggle. 
 How fearful the sight ! there were some who, with but one body, had a 
 hundred thousand faces (mouths) through each of which came forth 
 every kind of snake-like body, which twined around the arms and 
 legs of the monster-fiend ; oh ! dreadful sight ! And then they were 
 all armed with bows and swords, falchions and axes, spears and 
 lances, morions, and every kind of club ! Then there were some 
 whose bodies, heads, eyes, hands, and feet, were all of hideous and 
 misshapen form. Some had above their heads a flaming fire ; 
 others emitted forked flames from their paps and breasts ! others 
 uttered ribald curses and taunts, as they grasped the plough-like 
 club or shook the pestle-shaped mace. And then how dreadful 
 
HISTOEY OF BUDDHA. 205 
 
 were their eyes ! — their eyeballs bursting forth or bent askew, 
 looking upwards and downwards ! their mouths again distorted, 
 and filled with monstrous teeth ! their tongues lolling out and of 
 every shape ! their eyes gleaming with a lurid light as those of 
 the black snake ; their heads wreathed with living serpents, whUst 
 in their hands they held the writhing forms of other snakes on 
 which they fed, even as the Garuda bird devours the Nagas of the 
 sea. Others held in their hands the flesh of men" recently dead, 
 and their various limbs, with cups full of blood. Others were hold- 
 ing the entrails and garbage on which they fed. Some of them 
 had green eyes, like that of the lion, fearful to see; some had 
 sunken eyes ; others goggle eyes, their ears like those of sheep, or 
 the elephant, or the fox, &c., pot-bellied, bandy-legged, flat-nosed, 
 crinkle-skinned, slobbering, and blood-stained; — such were the 
 forms of the warriors who followed Mara, an army dreadful to be- 
 hold, fearful to meet as they marched onward to the scene of the 
 coming strife ! 
 
 [Kiouen XXVI has 6,604 words and cost 3.32 taels.] 
 
 CHAPTEE XXVII. 
 The attack of Mara. 
 
 § 1. Then Mara Eaja addressed the Taksha, Eed-eye, in these 
 words and said, " You see before you this army of mine, who is he 
 then that would wish or dare to usurp the authority I possess over 
 this world ?" Then the Yaksha, Eed-eye, answered Mara Eaja and 
 said, " He is one named Kiddartha, son of Suddhfidana, who, from 
 the time that he received the food of Sujata, the village maiden, 
 has not ceased to advance onwards in the presence of many omens, 
 towards the tree of knowledge. 
 
 Then Mara entertained the thought that he would tempt B6dhi- 
 satwa to rest, and spread his grass mat beneath some other tree, 
 and not proceed onward to the Bodhi tree. Having thought of 
 this, he called all the host of the Yakshas and said, " Go ! aU ye 
 Y'akshas, assemble at once beneath the Bodhi tree ; nor suffer this 
 
206 THE EOMANTIO 
 
 child of the Sakyas to approach near it. " They replied, " We go, 
 O mighty King! to execute your commands;" and so they pro- 
 ceeded to take their stand around the B6dhi tree. Then it was 
 these Takshas beheld Bfidhisatwa gradually approaching the 
 sacred precinct, his body shining like a mountain of pure gold, 
 incomparable for beauty. Then the Yakshas, seeing him thus 
 advancing, uttered the following verses — 
 
 " Surely this is the glory of the newly-risen sun, 
 Shining as a golden mountain shines ! 
 In deep commiseration both for Devas and for men. 
 See ! like a Lion, how he slowly nears the tree '." 
 
 Then the G-uardian Spirit of the Wood replied as follows (verses 
 to the same effect) to the Yakshas. 
 
 Then as Bddhisatwa approached the sacred spot, holding the 
 grass in his left hand, he arranged it with his right hand on the 
 eastern side of the tree, and so sat down, and as he took his seat 
 he vowed that he would never rise again till he had attained 
 enlightenment. 
 
 Then the earth quaked six times. Upon this M4ra Pisuna, Lord 
 of the E"ama-lokas, repaired to the place where Bddhisatwa was 
 seated and said, " Thou son of a Kshattriya ! it is not agreeble to 
 me that you should make your seat here, under this tree, nor is it 
 safe for you ; for in the middle of the night there are countless 
 Pisatoha fiends and Putanas and Yakshas and Eakshas who come 
 here to devour the flesh of men and quaff their blood; but to the 
 north of this tree there is a grove where all the great Eishis dwell, 
 it is close to the village of Uravilva, a very delightful spot indeed ; 
 go, therefore, thou son of the Sakya race, and take up your abode 
 there." 
 
 To which Bfidhisatwa replied, "And dost thou not know, M&a 
 Pisuna ! that I have for years dwelt as a hermit in the midst of 
 the solitary mountains and woods, and in the hollows and dells of 
 the lonely wastes, and yet have never feared such midnight visitors ; 
 and now I have come here not without purpose and design, for I 
 know full well that beneath this tree all the Buddhas have attained 
 to the condition of Supreme Wisdom, and for this reason and with 
 this end in view, I have come here and taken up my abode." Then 
 a certain Yaksha, who stood on Mara's right hand said, "And why. 
 
HISTORY OF BUDDHA. 207 
 
 oh, child of the S^yas ! should you select this tree for your further 
 sufferings, . there are others on eirery side better than this one. 
 Get thee hence ! to some other place." To whom B6dhisatwa re- 
 plied, " I am persuaded that beneath no other tree but this can I 
 fulfil my vow, but only beneath this one — I am resolved therefore 
 to remain here !" And so the G^tha says — 
 
 " B6dhisatwa, seated with his legs crossed beneath the tree, 
 Even as the mighty snake coils himself up and rests. 
 Strong in his resolve, made this vow — 
 ' Until my aim be accomplished I wUl rise no more.' " 
 
 Then MSra Edja, having disappeared for a moment, transformed 
 himself into the figure of a messenger, with disordered garments 
 and dishevelled hair, panting as if with haste and anxiety, and 
 holding in his hands a bundle of official notices as if from all the 
 Sdkya princes. With these he approached to where Bodhisatwa 
 was, and opening his mouth he said, " These notices, oh ! Manava ! 
 are from Sakya princes to you; this one is from Nandika, this 
 from Aniruddha, this from Devaka, this from Nandi, this from 
 Ananda." Now, on all these letters was written the false report 
 that Devadatta had usurped the government of Kapilavastu, and 
 entered the palace of B&dhisatwa, taken his goods, ravished his 
 wives, and placed Suddhodana fast bound in prison. They urged 
 B6dhisatwa, therefore, to return, to restore peace and order to the 
 government. 
 
 Then B6dhisatwa reflected, that lust had caused Devadatta to 
 act thus to the women, and natural malice had made him imprison 
 Suddhodana, whilst the Sakyas in not defending their king had 
 shown a cowardly and hateful disposition. Thinking thus on the 
 follies and weakness of the natural heart, his own resolution to 
 attain something higher and better was confirmed and strength- 
 ened within him. 
 
 Then, as Bodhisatwa sat thus beneath the tree, the Deva who 
 resided there to protect the precinct, filled with unutterable joy, 
 cast all her ornaments before B6dhisatwa, and with encouraging 
 voice entreated him to persevere in his purpose. Then all the 
 Devas of the surrounding trees coming to that Tree-Deva inquired 
 who the glorious being was that sat there beneath the shade of 
 the branches, and on hearing the circumstances they scattered all 
 
208 THE EOMANTIC 
 
 sorts of flowers and perfumes above Bodhiaatwa, and with their 
 hands clasped above their heads, they encouraged him by their 
 words and laudatory verses to persevere, and soon to accomplish 
 his aim. Then Mara Edja, filled with rage, thought thus with him- 
 self, " This child of the Sakyas, of the Kshattriya race, desires now 
 to overthrow my power and the dominion I hold over the world, 
 he aims to drive me back and trample me underfoot ; if he prevail 
 he will teach all men the way to Nirvana, he will show them by 
 various methods how to attain it, and my kingdom will be at an 
 end, but he has not yet accomplished his aim. I will, therefore, by 
 every possible expedient and stratagem prevent him from doing 
 so, and drive him away from this spot." And so the Gatha says 
 [as before]. 
 
 Then Mara assembled around him his thousand sons; on his 
 right were five hundred, of whom Shreshti was chief, and on his left 
 five hundred, of whom "Wicked- mouth" was chief. 
 
 Then Mara addressed them all in these words — " My sons ! I 
 have summoned you to this spot that I may know your opinion 
 respecting the best method of overthrowing and destroying this 
 Bfidhisatwa who sits there beneath the tree !" At this time Shresti 
 began, and addressed his father in the following Gathas — 
 
 " Would you dare to touch the great dozing snake ? 
 Would your strength be enough to meet the mad elephant ? 
 Would you fight with the king of the beasts ? 
 Then you may also destroy this Shaman." 
 
 To whom "Wicked-mouth" replied — 
 
 " If a man but see me his heart sinks within him ! 
 All the trees at my touch fall to the earth ! 
 How much more, then, shall this Shaman, seeing me, 
 Flee away at the sight and hide himself." 
 
 (And so the discussion continues from right to left, the former 
 deprecating any attempt to conquer Bodhisatwa, the latter en- 
 couraging it.) 
 
 Mara Eaja then addresses his great minister Bhadra- 
 pati, who also dissuades him from attempting to pre- 
 vent Bodhisatwa attaining his object, on the ground 
 
HISTORY OF BUDDHA. 209 
 
 that he is protected and worshipped by the occupants 
 of all the Heavens, and that every good omen is in his 
 favour. He also reminds Mara Raja of the misfortunes 
 that have ever attended those who molest or attempt to 
 injure the great Eishis and Saints ; as, for example, the 
 fire that burnt up the lovely garden of Brahmadatta, on 
 account of his opposition to Vyasa Eishi, so that nothing 
 would grow on the spot. FinaUy, he pointed out that, 
 according to the Veda, whosoever possessed the thirty- 
 two characteristic signs which appeared on the person 
 of BSdhisatwa, would, if he became an Ascetic, cer- 
 tainly attain to Supreme Wisdom. 
 
 At this time, Mara Eaja Pisuna, having heard these words of 
 Bhadrapati, his great minister, was filled with sorrow and regret ; 
 whilst those around him were equally afraid. At length, his eldest 
 son, Shreshti, addressed his father, and besought him to give up his 
 object ; for though it were possible for a man to paint the empty 
 void of space with richest colours, or to move Mount Sumeru with 
 a finger, or to pass over the vast ocean without sinking, or to 
 chain the wind— or, though the sun and moon and stars might fall 
 to earth, or the whole family of created beings possess one heart 
 and mind — yet it would not be possible to overcome the fixed 
 resolve of B6dhigatwa. Then Mara Eaja addressed Shreshti as fol- 
 lows — 
 
 " Begone ! thou child of contradiction ! 
 Look no more upon my face. 
 Thine heart is altogether with this Shaman ; 
 Go, then, and join thyself with the son of Sakya.'' 
 
 Then, turning to his female attendants, he bade them use all their 
 wiles to induce B6dhisatwa to relent, and give way to his passions. 
 On this, in obedience to their Lord's command, they went with 
 mincing gait towards the spot where B&dhisatwa sat beneath the 
 tree, and standing at a short distance from him, they proceeded to 
 put into practice every ogling way and lascivious art they could. 
 
 p 
 
210 THE EOMANTIC 
 
 Some of them with their heads covered, others with their heads 
 bare ; some showing half their faces, others their entire face ; some 
 with dainty smiles to display their white teeth ; some with eyes 
 askance looting at BSdhisatwa ; others kneeling down before him 
 and looking upwards into his face, others drooping their heads so 
 as to conceal their faces, and looking at one another ; some raising 
 their eyebrows, others opening and shutting their eyesj others 
 combing out their dishevelled hair; others spreading out their 
 arms, others raising their arms so as to show their person ; others 
 with their hands toying with their breasts ; others half uncovered, 
 with their breasts and hips bare ; others with their hands clapping 
 their stomachs; others again entirely nude ; others again just dress- 
 ing, others with their garments so arranged as to show their 
 buttocks; others again toying with their jewels and earrings; 
 some again playing with their suckling children ; others amusing 
 themselves with various kinds of birds ; others walking to and 
 fro, with their heads turning this way and that, and their eyes 
 darting side glances ; others sighing, and pining for love ; others 
 with their knees bent, drawing figures on the ground ; some again 
 singing, some dancing, some moving their bodies amorously, 
 other indulging lascivious thoughts; others lying down, and 
 thinking over their past experiences in love ; again there were 
 some who disported themselves as virgins, others as newly-married 
 women (the rest is of the same tenor). But, notwithstanding all 
 these temptations, Bodhisatwa remained unchanged in face and 
 appearance — tranquil and at perfect rest he sat ; even as the full- 
 moon when it emerges from the hands of Eahu, the Asura Eija, 
 pure and spotless ; or the sun when first he scatters his dazzling 
 rays to the morning; or as the lUy that reposes on the placid 
 waters ; or as the brightness of the flame ; fii'm as Mount Sumeru, 
 so Bodhisatwa was unmoved, even as the iron walls that surround 
 the Universe ; without the least agitation, his heart and his mind 
 at perfect rest — without fear or anxiety, and entirely self-pos- 
 sessed. 
 
 [Kiouen XXVII contains 6,126 words, and cost 6.063 taels,] 
 
HISTORY OF BUDDHA. 211 
 
 CHAPTEE XXVIII. 
 
 At this time those attendants of M4ra, having practised all these 
 beguiling arts, began to address B6dhisatwa in the following 
 words — 
 
 " This early spring-tide, how fair the season ! 
 All the trees beginning to bud, and flowers to bloom ! 
 Surely this is the time for pleasure and love, 
 Whilst you are in the prime of your beauty and youth — 
 Tour appearance so graceful, your years so few. 
 This is the time for you to indulge your desires. 
 Tour present search after supreme wisdom is hard to accom- 
 plish ; 
 Turn, then, your thoughts from it, and take your pleasure — 
 Look at us, and behold our beauties and charms — 
 See our bodies, so perfect in shape, and so fit for love. 
 Our looks so brightly shining, of a rich auburn tint. 
 Our foreheads broad, and our rounded heads. 
 Our eyes so beautifully even and full. 
 Like the blue lotus flower for depth of colour. 
 Our noses curved like the beak of the parrot, 
 Our lips red and shining as the ruby for colour. 
 Like the choicest coral in tint; and see oiir graceful necks. 
 Our teeth so white, and free from aU disfigurement. 
 Our tongues so fresh, like the leaf of the lotus flower ; 
 Listen to the soft and charming voices we possess. 
 Even like the sound of the Gandharvas for melody ; 
 See our bosoms, so enticing, white, and lovely ! 
 Kound as the fruit of the pomegranate tree ! 
 See our waists, so lithe and slender, like the handle of the bow, 
 Our buttocks, broad and glossy (fat), placed evenly. 
 Just as the rounded forehead of the elephant king ; 
 Our flanks, so soft and white, of graceful shape. 
 Smooth as the trunk of the elephant ; 
 Behold our legs, so round and straight and tapering, 
 Beautiful as those of the King of the Deer ! 
 And see how full and plump our feet beneath. 
 
212 THE EOMANTIC 
 
 A reddisli white in colour, like the shining petal of the lily. 
 
 How beautiful and joy affording, then, our forms ! 
 
 Adorned with all these marks of excellence ! 
 
 Oar fingers deft in every kind of music. 
 
 Our voices able to produce the softest sounds. 
 
 Our feet to dance and give delight to every heart — 
 
 What joy the Devas feel to see us thus ! 
 
 How ravished with the thoughts of love they are ! 
 
 Why feel you not, O youth, the same delight ! 
 
 Why covet not the same enjoyment ! 
 
 But like a man who finds a treasury of gold and gems. 
 
 Leaves all, and goes away far off, 
 
 Wot knowing the happiness which such wealth can give ; 
 
 So, Youth, your heart seems utterly estranged ! 
 
 You know not what the joys of love and pleasure are. 
 
 But sit, self-wrapped, unmoved — and heed us not ! 
 
 How can such folly and such ignorance be thine ! 
 
 Why not partake of the world's joys and bliss ! 
 
 And let Nirvana and the path of wisdom be delayed." 
 
 At this time, Bfidhisatwa, unmoved from his fixed purpose, and 
 without any appearance of disturbance, but firm as Mount Sumeru, 
 replied thus to the women, his voice soft as that of the Kalabinka 
 Bird, or, as the voice of Brahma — 
 
 " All those pleasures in which the world indulges 
 Are sources of sorrow, sin, and distress ! 
 
 By reason of this, the worldling loses all spiritual discernment ; 
 Clouded with ignorance, he lives in darkness and gloom. 
 Men are never satisfied with the enjoyment of these things. 
 But I long ago have utterly discarded them, and escaped from 
 
 their slavery. 
 As a man flees from a burning furnace, or a poisonous drug ; 
 I have long since given up these sources of sorrow. 
 I have tasted of the water of eternal wisdom ; 
 My heart enlightened, I desire to enlighten others. 
 And to declare the doctrine of the most excellent law. 
 But if I were to partake of these polluting pleasures. 
 Then I should in the end fail to attain wisdom, 
 For it is by continuing in these deceitful pleasures. 
 
HISTOEY OF BUDDHA. 213 
 
 That a man acquires tlie infection of folly and sin. 
 
 Neither profitable to himself or able to profit others ; 
 
 I, therefore, desire not these things — I oast them away. 
 
 It is these pleasures that bum up all living things. 
 
 Even as the fire at the end of time burns the ■world. 
 
 They are perishable as the bubble that rises on the water, 
 
 Light as a dream, unreal as a phantom. 
 
 Hollow and false, deceiving the worldly-wise ; 
 
 But the man of true wisdom finds no delight therein. 
 
 Just as you see the ohUd with his fellows 
 
 Playing and polluting himself with filth. 
 
 So is the ignorant and besotted man polluted by these ; 
 
 He sees the dazzling sheen of the jewelled trinket. 
 
 And forthwith there arises in him a covetous desire. 
 
 That hair of yours which grows from the brain. 
 
 What pollution, sores, and ulcers it generates ; 
 
 Tour teeth, that are secretly shed one by one ; 
 
 Your lips and nose and mouth and eyes. 
 
 They are but as the bubble for permanence. 
 
 Your waist and loins, your buttocks and hams. 
 
 What pollution is here, proceeding from the blood ; 
 
 And what impurities, the eifect of indulgence. 
 
 The man who delights in these is foolish 
 
 As one who makes a miUstone to grind his own body. 
 
 And therefore every one who is wise. 
 
 Distinguishing these matters, as I have shown. 
 
 Will reject and forsake all such false delights. 
 
 He wUl behold his body, day and night circulating its blood. 
 
 As the receptacle of that which is unclean, and find no joy in 
 
 beholding it. 
 So it is I see you, standing before my eyes 
 As a phantom, a dream, an unreal appearance — 
 For all things spring from connection of cause and effect. 
 These pleasures are in themselves false and delusive ; 
 By these, men are drawn away from the path of happiness. 
 And led captive along the ways of misery — 
 They are as a fiery furnace. 
 As vessels full of poison — 
 As the head of an angry snake not to be touched. 
 
214 THE ROMANTIC 
 
 The causes of ignorance and delusion and death j 
 "Whoever tampers, then, with these. 
 Deserting the path of purity and wisdom. 
 Shall in the end, without doubt, perish in Hell. 
 So, then, having let go these things, and forsaken them, 
 I am now free as the air or as space, which cannot be bound with 
 a chain, etc." 
 
 The three daughters of Mara then suddenly appear 
 and enter into a similar controversy with him, of which 
 the following is a summary : 
 
 "Illustrious son of SAkya, the kingly office is yours. 
 Why, then, sit you thus beneath this spreading tree — 
 For like the spring-tide buds and flowers appear. 
 So now should man and woman join in love; 
 See how the birds delight in mutual fellowship : 
 It cannot be that Love's true course should cease. 
 The time is fit; you also may indulge in love ; 
 Why, then, with guarded heart, do you behold us not ! 
 We three have come, that now and henceforth. 
 There should be one accordant purpose between us and you." 
 
 Then, like the sun first rising, the illustrious saint. 
 
 By the accumulated merit of ages past. 
 
 Unmoved in heart, sat firm as Sumeru, 
 
 His words reverberating like the thunder-roU, 
 
 His mien like the lion for quiet dignity. 
 
 His speech so full of profit, thought (or spake) thus — 
 
 ' Because the world is full of covetous desire. 
 This causes endless quai-rellings and disputations. 
 And this again leads on to litigation ; 
 And thus the ignorant and the besotted 
 Are immersed in countless troubles and vexations ; 
 The wise man follows none of these things. 
 But rejecting all, forsakes his home and lives apart. 
 And finds his pleasure 'mjd the lonely hills and glens ; 
 
HISTORY OF BUDDHA. 215 
 
 So I continue to restrain myself. 
 
 Desiring to abide for ever in the True Eternal Law.' 
 
 Then spake again those daughters three of M4ra — 
 
 ' youth ! your face and eyes, bright as the opening flower. 
 Listen, we entreat you, to the words we speak. 
 G-o ! take the office of a king of men. 
 Without a peer, the most exalted monarch. 
 And whether sleeping, sitting, or arising. 
 Surrounded ever by the sounds of melody ! 
 To attain the wisdom you desire is difficult. 
 How much more so that of all the Buddhas. 
 To find deliverance, and walk along the path of rectitude is diiS- 
 
 cult. 
 If, fair youth ! you see all this, then give it up ! ' 
 
 At this time B6dhisatwa once again replied— 
 
 ' I am resolved to gain my end, and become a king of religion. 
 First among men and gods. 
 To turn the most excellent wheel of the Law, 
 To gain the ten superior qualities (dasa balas). 
 To dwell the only truly great one in the three worlds. 
 To be surrounded ever by innumerable disciples. 
 Whose mouth shall ever praise me thus — 
 " The great and holy one has come into the world, to deliver 
 
 men from doubt and fear ;" 
 Then I will on their account declare the Law — 
 Going from place to place as my heart prompts ; 
 For this reason, then, whilst in the world, 
 I never will partake of its indulgences.' 
 
 Then spake the daughters three of Mara once again — 
 
 ' We promise you shall reign, as Sakra does in heaven. 
 On every hand surrounded by lovely damsels ; 
 Tea ! like the gods in all the heavens. 
 Unequalled, with no competitor or any rival. 
 If only you will not refuse our love.' " 
 
216 THE EOMANTIC 
 
 Then Bodhisatwa. replied in these Gathas — 
 
 " Pleasure is hriet as the lightning flash. 
 Or like the autumn shower, but for a moment ; 
 I fear you women as I fear an angry snake ; 
 And as for all the gods ye name, through all the heavens 
 They all are prone to change — no constancy ; 
 Why should I covet, then, the pleasures you describe." 
 
 To whom they rejoined — 
 
 " Youth ! see you not these trees and flowers. 
 These butterflies, these birds with mellow notes ! 
 The earth is carpeted with glossy green. 
 The trees and all the woods produce their varied tints ; 
 Hark to the pleasing sounds, like angel -trills. 
 Oh, what a pleasant time is this for joy and love '." 
 
 To whom Bodhisatwa replied^ 
 
 " The trees in season bear their fruits and flowers. 
 The butterflies and birds sip neetar and enjoy the sweets j 
 The sun progresses to its height, the earth is parched. 
 The joys of heavenly wisdom stUl abide the same." 
 
 Again the women spake : 
 
 " Oh youth, our face is shining as the silvery moon ! 
 Look then on us, bright as the lotus flower ! 
 Behold our teeth so white, without a fault. 
 Few in the heavens to be compared with us ; 
 Much less on earth — come then, possess the prize. 
 And shun us not, oh youth ! let us be one." 
 
 To whom Bodhisatwa replied : 
 
 " I see your bodies full of all impurity. 
 Disgusting worms in every pore I see. 
 Tour bodies destined to unnumbered iUs, 
 Birth, death, disease, old age, are yoiu:s. 
 I seek the highest prize, hard to attain with men. 
 The true and constant wisdom of the wise." 
 
HISTORY OF BUDDHA. 217 
 
 And so ■unmoved as Sumeru, the women finally left 
 
 him and wished him success in these words : 
 
 " That -whicli your heart desires, may you attain ! 
 And finding for yourself deliverance, deliver all." 
 
 Then, despite the counsel of his son Shreshti and his daughters, 
 Mara forthwith himself repaired to the Tree beneath which Bod- 
 Msatwa was seated, and when he had arrived there, he imme- 
 diately addressed him and said : " Thou son of the S4kyas ! soli- 
 tary Shaman ! what seekest thou here ? This place abounds with 
 noxious insects, evil dragons, beasts of terrible appearance ; when 
 the dark night comes on, oh Bhikshu ! there are fearful robbers 
 here, who will murder and plunder you ! " 
 
 To whom B6dhisatwa replied : " Oh M5,ra Pisuna ! I am now 
 seeking to attain the repose of Nirvana, in the way and place in 
 which all former Buddhas have done so ! I have no fear whatever ! 
 all places are alike to me in my search, and I therefore sit here in 
 solitude beneath this tree." 
 
 Then Mara spake thus : 
 
 " Oh ! Shaman dwelling here alone as an Aranyaka hermit. 
 
 It is a work of extreme difficulty to endure long penance. 
 
 The ancient Eishis, thoroughly versed in all manner of ex- 
 pedients. 
 
 Frequently lost their power of abstraction and failed of their end. 
 
 How much more you, a mere stripUng, and in the freshness of 
 life, 
 
 How can you expect to find this most excellent gift ? " 
 
 To whom Bodhisatwa replied : 
 
 " From old times the Eishis practising penance. 
 Because of their want of resolute perseverance, 
 Their spiritual power was not great or lasting ; 
 But I, from the first have resolutely carried out the precepts, 
 And now if I do not attain my end, O Pisuna, 
 Never more will I rise from underneath this tree." 
 
 To which Mslra rejoined : 
 " I am the Supreme Euler of this world of desire. 
 Sakra, who protects the world, derives his power from me. 
 
218 THE EOMAi^TIC 
 
 Asuras, Kinnaraa, the Naga Eajas, 
 
 From the time of their origin have been my people. 
 
 And so thou (art mine) dwelling in the midst of my dominion ; 
 
 Begone then, this moment begone, and depart from this tree." 
 
 Then Bodhisatwa replied again to M4ra : 
 
 " Thou, although supreme in the world of Desire, 
 Hast no authority or power in the Spiritual world. 
 Thou art acquainted only with the wretched beings in HeU ; 
 But I belong not to either of the three material worlds. 
 It is I who hereafter wiU destroy thine abode, O M4ra ! 
 And wrest from you your power and your dominion. " 
 
 Then M^ra Pisuna continued his address to Bodhisatwa thus : 
 " Oh thou son of Sakya, rise up and begone quickly from this 
 place. Of a very truth you shall become a supreme Chakravarti 
 monarch, governing the four quarters of the world, lord of the 
 great earth, possessed of the seven imperial insignia, ruling over 
 aU hiUs and vales. Is it possible, oh Sakyaputra, that you do not 
 recollect the true and notable predictions of all the Eishis re- 
 specting you ! how they declared that you must become a King. 
 Else then quickly j take the power given you over the world; 
 receive the homage and reverence of those over whom you shall 
 reign with righteousness. Oh ! Sakyaputra, thou art yet young 
 and of vigorous body — go, enjoy the sweets of your palace. There 
 are but few people in this wild desert ; the beasts prowl about for 
 their prey. I fear much for your safety ; arise then, Oh son of 
 Sakya! return to thy palace, leave this place— search no longer 
 after that wisdom which is so hard to find ; but indulge in the 
 pleasures of life, and forget thy present quest." 
 
 Having so spoken, Mfca stood silently before B6dhisatwa 
 awaiting his reply. Then Bodhisatwa rejoined, " Waste no further 
 words, M^ra ! for well do I know the miseries attending the 
 indulgence of pleasure and the gratifications of sense. How in- 
 constant and perishable are such things, empty and unreal as the 
 dew on the leaf— to be avoided as the touch of an angry snake — 
 filthy as the secretions of the body, leading to strifes, murders, 
 and bloodshed. Tea, just as the ripe fcuit ready to fall to the 
 earth (and there to rot), or as a dream, a phantom, a bubble, a 
 lightning flash — they are without any true being or endurance. 
 
HISTORY OF BUDDHA. 219 
 
 and so, like the fire placed around the dung-fuel, these shall 
 speedily burn up the men who partake of them. Pisuna ! I have 
 done with such things ; I search after a higher state than this. 
 Thou knowest, Pisuna, how, long ago, I gave up all the pleasures 
 of life, and shall I return to these ? Would a man surfeited with 
 unwholesome food, even to sickness, return again to that which 
 caused him such distress of body ? Shall I go back then to the 
 pleasures of which I have seen the evil and felt the burden ? 
 Mara ! not long hence I shall attain the Highest Wisdom. I shall 
 soon become Buddha. I shall have done for ever with birth, old 
 age, disease, and death. Eeturn then, oh Pisuna ! from whence 
 you came — it is useless to remain here ; your words are without 
 profit, they are fit only for the foolish and the besotted — not for 
 
 me 
 
 1" 
 
 Then Mira thought, it is useless to tempt this man by offering 
 him pleasures or sensual delights. I must try other expedients, 
 and by gentle and persuasive words move him to depart. Having 
 thought thus, he addressed Bodhisatwa again : " Oh youth ! de- 
 scendant of the Ikswaku family, thou son of Sakya ! rise quickly 
 and leave this spot; in a little while such sights will meet your 
 eyes, as should not be seen. Armies fighting one with the other 
 — terrible to behold ; return then, O son of Sakya to your palace, 
 and prevent these things by your righteous government ! " And 
 so the Gatha says [to the same effect]. 
 
 Then Bfidhisatwa thought thus with himself, "Ah ! thou Pisuna ! 
 this advice is for thine own profit, and not for mine;" having 
 thought thus, he added, " Mara rija, Pisuna ! having taken my 
 seat here, seated as I am, my legs crossed, immovable and firm, 
 it would be difficult, by any prospect of pleasure, to move me ! for 
 my aim is to obtain the Nectar of true Eeligion (immortality). 
 Mara r&ja Pisuna ! do what you list ; pursue your own design (but 
 it win be in vain)." 
 
 Then Mara, enraged, rejoined, " Thou mendicant son of Sakya ! 
 why sittest thou here as a solitary recluse beneath this tree?" 
 Having uttered this angry question, and receiving no reply, he 
 continued, " See you not, oh Shaman ! my army of warriors ap- 
 proaching — see yonder Takshas that feed on the reeking flesh of 
 men ! each holding his terrible bow and his arrows — see those 
 clubs and knives and swords ! see yonder host of elephants, horses 
 
220 THE KOMANTIC 
 
 and chariots. Listen to the sound of their approach — see those 
 Nagas, each riding on a pitch-blaek cloud, and launching forth the 
 fiery lightnings ! see how the world shakes at their approach." 
 Then M4ra snatching a sword from his side, clutched it in his 
 hand, and rushing onward toward Bodhisatwa, he exclaimed, 
 " Thou Sdkya mendicant ! I will smite thee in twain with my 
 sword, as the warrior youth divides the plantain tree at a stroke ! " 
 And so the G^tha says : 
 " I, with my precious diamond sword. 
 Grasped in my hand before your very eyes, 
 Will smite thee in twain as a plantain branch. 
 Oh ! Shaman, if thou dost not quickly depart ! " 
 
 And to this B6dhisatwa replied in the following G4thas : 
 " Though aU this world were filled with Devils, 
 
 Each grasping his sword, heavy and large as Sumeru, 
 
 Not one hair of my head should they injure. 
 
 Much less be able to divide my body in twain. 
 
 Tour sword, oh Mara, may be great and strong. 
 
 But I am bent on the acquisition of Supreme Wisdom. 
 
 If you can prevent it, oh Mara! do so; 
 
 Hesitate not — but follow out your plan, and do your worst." 
 
 Then follows a further altercation, summed up in the 
 
 following Gathas : 
 
 " Though all the void of space rained swords upon my head. 
 Though limb by limb and joint by joint my body were divided. 
 If I attain not to the other shore of life and death. 
 Never wiU I leave this Bodhi Tree." 
 
 To whom, with the roar of a Hon, M4ra rejoined : 
 
 "My soldiers, horses, elephants, chariots, 
 
 AU equipped with spiritual arms. 
 
 Accoutred, cap-&,-pied, grasping their clubs. 
 
 Are coming on to take thy life. 
 
 It will be hard for me henceforth to rescue thee. 
 
 However much I would ; to help thee now is far too late." 
 To which BSdhisatwa rejoined : 
 "My helpers are the Devas of the pure abodes. 
 
HISTORY OF BUDDHA. 221 
 
 My sword is wisdom ; strategy, my bow and arrow ; 
 With these to conquer thee is easy, Mara ! 
 Easy as for the drunken elephant to trample down the plan- 
 tain bough." 
 
 Then Mara summoned all his host, enraged with greatest fury, 
 Takshas and Eakshas ! and addressed them thus, " Now then ye 
 braves ! go quickly, bring hither mountains, rocks, and trees — 
 bring bows and arrows, swords and clubs; clutch your diamond 
 maces, spears, and halberds — every kind of implement, and hurl 
 them down on yonder S^kya youth of the Kshatriya caste. Crush 
 him to powder — rain your arrows down as hail from heaven!" 
 Then these Takshas, having heard Mara's commands, forthwith 
 hastened to obey. They hurried to the front 10,000 myriad Tak- 
 shas and Eakshas, Pisatchas, Kumbhandas, of every shape and 
 form, of every colour and appearance, of changing hue terrible to 
 see ! What cries and shrieks were heard ! some headed like the 
 elephant, others of horse-shaped front, others like camels, some 
 like the ass, others with horns and head of ox, some like rams and 
 lions, some like wolves and foxes, monkeys, and desert stags ; 
 some like birds, others like the vast Maka turtle, some with 
 snake's head, others of reptile shape, others half horse, half ele- 
 phant ! [and endless other monstrous combinations.] Some with 
 three heads on one body, some with many heads, some with heads 
 but no face. Others all face^ and no head, some with half a head 
 and no face, others with half a face and no head ! Some with two 
 heads, but neither with face, etc. Some with a face without eyes, 
 others with one eye, others with two and three eyes. Some with- 
 out ears, others with one, two, three, and many ears. Some with- 
 out hands, others without arms ; some with one, two, three, and 
 many hands and arms. Some with no feet, etc. Some with their 
 heads below and their feet upwards. Some with their hands and 
 legs dangUng by the skin; others with eyes protruding from their 
 heads ; others with ears as large as the mountain sheep or ass ; 
 others with monkey-ears, etc. ; others with teeth like swords and 
 tongues like spears ; others with bellies vast, others with none, etc. 
 Thus this vile army gathered around Bodhisatwa. 
 
 [Kiouen XXVIII contains 6365 words and cost 3.181 taels]. 
 
 1 This is the scene represented on the North Gate at Sanchi. 
 
222 THE KOMANTIO 
 
 CHAPTER XXIX. 
 
 Advancing thus, mounted on horses, camels, buffaloes, or in 
 chariots, they came from the four quarters. Of every shape, kind 
 and colour, uttering every kind of unearthly sound, armed with 
 every sort of weapon, they came. Then darkness filled the air, and 
 the earth quaked, whilst the seas on every side hubbled up with 
 affright. And so the G-4tha says : 
 "•The four great seas swelled their waves, the earth shook. 
 
 On all sides the lightnings gleamed, and strange sounds were 
 heard. 
 
 The moon and stars in the void of space withdrew their light. 
 
 And dark as midnight nature hid her face." 
 
 Then a certain N^ga Eaja, named Chi-ti (holding-earth) secretly 
 wishing that Bodhisatwa might overcome Mdra, vomited forth a 
 pestilential vapour, and afflicted his body so that he could not rest. 
 The Devas of the pure abodes also exercised their influence of love 
 and beneficence in favour of Bodhisatwa, whUe all the Devas of 
 space, in strong faith and reverence for Bodhisatwa, shouted in 
 derision at Mira and his army. And so the Gatha says : 
 
 "All the Devas assembling beneath the B6dhi tree. 
 Seeing M4ra and his army desiring to destroy Bddhisatwa, 
 Exercising faith in the power of the law to save men. 
 Uttered derisive shouts and jeers, hoc ! hoo ! ha ! ha !" 
 Then Bodhisatwa, unmoved, and with perfect composure, ad- 
 dressed M^ra thus, " Oh, Mara Pisuna ! I am born a Kshatriya, and 
 therefore I scorn to lie.^ I tell you then my determination is fixed. 
 Do thy worst without delay ! " Then Mara said, " Even so ! now 
 then I will grind thy body into fragments, prepare thyself for the 
 fight!" Bodhisatwa replied, "I have neither bow nor sword 
 wherewith to smite thee ; nevertheless, oh M4ra ! I wDl conquer 
 thee, ere I attain the aim of my life, supreme enlightenment ! " 
 Then Mira hurried on his followers and said, " Haste ye ! use your 
 utmost strength — show no pity for this child of the Sikya race — 
 
 ' That is, on account of the oath taken by the Kshatriya. It 
 has been well observed that this is the origin of the "word of 
 honour" in chivalry. 
 
HISTORY OF BUDDHA. 223 
 
 use every means in your power to fill Mm with affright." Then 
 they advanced belching forth fire and flame — with barbed and 
 fiery tongues and sharpened teeth, wishing to grind Bodhisatwa 
 to bits, even as a lion tears his prey. Such fearful sights they ex- 
 hibited, fit to alarm the soul; but Bodhisatwa stUl remained un- 
 moved. And so the Gratha says : 
 
 " The armies of Mdra came in terrible array. 
 But the Holy One remained unmoved and calm. 
 Even as a wise and prudent elder when a child 
 Disports before him ; so Bodhisatwa looked on Mara.'' 
 
 Then an angry demon advanced towards Bodhisatwa with a 
 long sword (spear ?) to cleave him down, when lo ! the sword 
 stuck to the demon's hand and would not movej and so, with 
 rocks and mountains, which they tried to hurl upon him, these 
 also would not leave their hands, whilst others broke in fragments 
 and dispersed themselves through space ; meantime, the weapons, 
 which they hurled thick as the rays of the sun when it shines 
 forth from a dark cloud, these changed themselves to flowers, and 
 fell at the feet of Bodhisatwa. Moreover, some were rendered blind 
 so that they could not see, and others were unable to move, so 
 that they could not approach to Bodhisatwa. And so the Gdtha 
 
 " The army of Mdra, confused and dazed. 
 Used every stratagem to slay the saint ; 
 But they could not shake the seat he occupied. 
 By reason of his vow, in virtue of his firm resolve." 
 
 Then such awful sounds and screams and yells were heard — like 
 beasts and birds and demons all combined — ^but yet 'twas vain. 
 At length the son of Mdra, Shreshti by name, embraced his father's 
 knees, and begged him to desist in the attempt to injure Bodhi- 
 satwa, but uselessly ! for M4ra now advanced toward the seat be- 
 neath the Bodhi tree. Then an angel of the Pure Abodes, in- 
 visible to the eye, seeing Mara advancing, uttered the following 
 words with pleasant voice — "Attempt not, O Mdra! to disturb 
 this holy one ! Give up your phantom show ! return to your own 
 abode ! for never can you move this holy saint ; as well might the 
 wind lash against the sides of Sameru, and hope to .overturn it. 
 And so the Gatha says — 
 
224 THE EOMANTIC 
 
 " The fire will as soon lose its power to burn, 
 And the Sowings of the water oeaee and stand still ; 
 As soon will the earth lose its power to hold and sustain. 
 Or the wind forget its power to blow and rest. 
 As the power of this one's virtuous life and conduct 
 Pail in the end to lead him to attain his vow. 
 ^ # # # * * 
 
 Desist, then, from your efforts, for this holy one 
 Shall certainly accomplish all he seeks to do." 
 But stOl M4ra, maddened with rage, advanced. Then the eight 
 guardian angels of the place, whose names were these [eight 
 names given] encouraged and comforted Bodhisatwa in various 
 ways. 
 
 And SO numerous other Devas came to strengthen him. 
 
 (The rest of this book is occupied in detailing the temptations 
 of Mfira, and the supporting influences of the Devas.) 
 
 [Kiouen SXIX contains 61,57 words, and cost 3.078 taels.] 
 
 CHAPTER XXX. 
 
 At this time, Bodhisatwa, having defeated and overpowered all 
 the evil influences and devices of Mara and his companions, pro- 
 ceeded to pass through the various grades of perfect self-abstrac- 
 tion (dhy&na), and so having put away for ever all remnants of self- 
 ishness and evil desire, the first three watches of the night being 
 passed, on the dawn of the fourth watch he attained to the perfect 
 state of Enlightenment known as Anuttara Samyak Sambhodi. 
 And so the G4tha says — 
 
 " Three parts of that eventful night were gone, 
 The stars that indicated the fourth part just appeared. 
 All source of sorrow now destroyed, Bodhi attained ; 
 This is what men call " perfect Enlightenment." 
 At this time the heavens, the earth, and all the spaces between 
 the encircling zones of rock, were lit up with a supernatural splen- 
 dour ; whilst flowers and every kind of precious perfume fell down 
 
HISTORY OF BUDDHA. 225 
 
 in thick profusion around Bhagavata, wlio liad now attained per- 
 fect enlightenment ; and whilst the earth shook six times, the Devas 
 sang together in the midst of space, a joyous song, and rained 
 down upon earth every kind of sweet flower — the Mandara, the 
 Mahamandara, and so on ; all kinds of garments, gold, silver, pre- 
 cious stones, and so on, also fell at the feet of Buddha. There was 
 no 01-feeling or hatred in the hearts of men ; but whatever want 
 there was, whether of food, or drink, or raiment, was at once 
 supplied; the blind received their sight, the deaf heard, and the 
 dumb spake. Those who were bound in hell were released ; and 
 every kind of being, — beasts, demons, and all created things, — 
 found peace and rest. And so the Gjltha says — 
 
 "At this time there was no angry thought on earth ; 
 All sorrows disappeared, and there was great joy ; 
 The mad and drunken came to their right mind. 
 And all who were in fear, were comforted." 
 
 Then the world-honoured on^ having arrived at perfect enlight- 
 enment, uttered the following Gathas — 
 
 ".Through ages past have I acquired continual merit. 
 That which my heart desired have I now attained. 
 How quickly have I arrived at the ever-constant condition. 
 And landed on the very shore of Nirvana. 
 The sorrows and opposition of the world. 
 The Lord of the Kama lokas, Mara Pisuna, 
 These are unable now to affect me, they are wholly destroyed ; 
 By the power of religious merit and of wisdom are they cast 
 
 away. 
 Let a man but persevere with unflinching resolution. 
 And seek Supreme Wisdom, it will not be hard to acquire it ; 
 When once obtained, then farewell to all sorrows. 
 All sin and guilt are for ever done away." 
 
 This was the very first utterance of Tathagata after attaining 
 Supreme Wisdom. 
 
 [Kiouen XX5 contains 6,540 words and cost 3.27 taels.] 
 
226 THE ROMANTIC 
 
 CHAPTER XXXI. 
 
 § 1 . At this time, when Bodhisatwa, pointing to the earth at early 
 dawn, overcame and destroyed the devil and his followers, the 
 earth shook siz times, and up to the very highest point of space 
 was the reverberation heard. 
 
 Then aU the people of the world, observing these strange pheno- 
 mena, inquired anxiously one of another as to their meaning, and 
 further, they consulted the Eishis and soothsayers as to the mean- 
 ing of these strange portents. At length these various Eishis and 
 soothsayers replied, "In the country of Magadha, near the village 
 of Gaya, there has been a deadly contest betwixt one who has left 
 his home to become a king of the highest law, and one who seeks 
 to be king of the world of sin ; and the former has just prevailed, 
 and beaten down the latter ; and soon he will begin to preach and 
 establish his kingdom amongst men, by declaring the tidings of 
 his most excellent doctrine. And so the Gratha says [to the same 
 effect]. 
 
 At this time also, Suddh6dana E^ja, unable to sleep through 
 restlessness and fear, was informed by his Brahman soothsayers 
 that if he would wait awhile with patience, they would explain 
 the cause. Meanwhile, Maya, the mother of Buddha, who had 
 acquired a heavenly body, taking the form of a hand-maiden, de- 
 scended from heaven to the spot where Suddhfidana, and Tasod- 
 hari, the mother of Eahula, were, and spake thus, " Maharaja, be it 
 known to you that on this night, your son, Siddartha, has at- 
 tained supreme wisdom, and on this account the earth shook." 
 
 Again the Devas of the Eupa worlds, perceiving all the pheno- 
 mena we have before named, were also filled with doubt as to their 
 meaning, on which the world-honoured one uttered the following 
 words with his own lion voice — " Now have I entirely cut myself 
 away from the bondage of all impure desires. The lustful heart 
 is entirely destroyed, and all sources of sorrow ; the waters shall no 
 longer flow, no further form of life shall I receive, no more to be 
 tossed upon the waves of misery, I have crossed over and for ever 
 escaped." 
 
 Then all those Devas, having heard these words, reflected that 
 Tathagata had obtained complete deliverance, and then their 
 
HISTOEY OF BUDDHA. 227 
 
 heaits rejoiced, they exulted and were unable to repress their feel- 
 ings of triumph, they scattered flowers and poured down the 
 choicest unguents and perfumes. Meanwhile, Mara Pisuna, wit- 
 nessing all this, sat down at some distance from Tathagata, his 
 heart filled with grief, and whilst he pretended to draw some- 
 thing on the ground, he thought with himself thus^-" How is it 
 that I, who am able to hold in my power both Sakra and all the 
 other Devas, have been defeated, with all my host of followers, by 
 this Shaman of the Sakya race ?" 
 
 The Story of the Eesolute Merchant. 
 
 § 2. In explanation of this we must have recourse to some subsequent 
 teaching of Buddha, when all the Bhikshus were gathered round 
 him and inquired thus — " Oh ! seldom-seen Tathagata ! we fain 
 would know by what power of resolution and fixed determination 
 the world-honoured one has attained to this glorious condition 
 of perfection." On which Tathagata rejoined, "Know ye, O 
 Bhikshus ! it was not on this occasion only that I have exercised 
 this resolution and power of fixed determination (virya), so as to 
 arrive at the condition of Sambodhi and the seven^ Bodhyangas ; 
 but I remember, in years gone by, how by the same power of per- 
 severance I recovered a very precious Mani gem." Then all the 
 Bhikshus requested Buddha on their account to explain the par- 
 ticulars of this event. At this time Buddha addressed them as 
 follows — " Attend, then, O ye Bhikshus, and consider weU what I 
 say. I remember in years gone by that I was a merchant prince 
 who entered the sea in order to gather precious gems, and whilst 
 so engaged I obtained one Mani gem of inestimable value; but 
 suddenly, after getting possession of it, I let it fall into the sea, 
 and so lost it. Then, having taken a ladle, I began with fixed 
 determination to empty out the water of the great sea, wishing to 
 dry it up with a view to recover the gem. Then the Sea-spirit, 
 observing what was done, forthwith reflected thus with himself — 
 ' This man is foolish and ignorant ; he has no wisdom or judgment ; 
 for how can he hope with a ladle to empty out the water of the 
 
 1 Vide Bitel, sub-voce. 
 
228 THE EOMANTIC 
 
 wide and boundless ocean, and then the Sea-spirit began to recite 
 the following Gathas — 
 " ' There are many sorts of men and other creatures in the world. 
 
 Who will do all sorts of things to get wealth thereby ; 
 
 But now I see you are a man wholly bereft of sense. 
 
 Beyond all I have ever seen amongst mortals ! 
 
 This great ocean is eighty-four thousand yojanas in width, 
 I And do you hope to dry it up and empty it with a ladle ?j 
 
 If you were to work from the day of your birth 
 
 Till death in emptying out your ladlefuls. 
 
 The water you emptied away would be but a drop 
 
 Compared with this wide and profound ocean, 
 
 Tou are ignorant, therefore, and void of reflection. 
 
 Like one who would take Mount Sumeru for an earring.' 
 
 " At this time I (the merchant prince) answered the Sea-Spirit 
 thus — 
 " 'Divine Being ! this is not well said on your part. 
 
 Desiring as you do to prevent me from emptying the sea, 
 Tou may now watch me with fized mind, and see 
 How soon I will empty the ocean and make it dry ; 
 But you, because the long delay you expect in waiting 
 Would weary you, therefore you grieve and fi-et. 
 But I swear that my resolution shall never flag, 
 I wUl empty this ocean, I will render it dry. 
 The precious gem which I have lost in its depths,' 
 On its account I desire to dry up these waters. 
 Then shall I recover my priceless gem. 
 And, having obtained it, I will return home again.' 
 " At this time, the Sea-spirit, having heard these words, was 
 filled with anxiety, and reflected thus — ' This man, so firm in Ms 
 resolution, will really empty out the sea and make it dry;' — and 
 so, having reflected thus, forthwith he gave back to me (the mer- 
 chant prince) my priceless jewel ; and, iu so doing, repeated the 
 following Gdthas — 
 "'AH men should encourage a resolute and firm determination. 
 And vow that what they undertake they will never give up, 
 I see now the power of this principle — 
 Having recovered your lost gem, go to your home.' " 
 
HISTORY OF BUDDHA. 229 
 
 At this time the world-honoured one also uttered this G^tha — 
 " In every way and on every occasion encourage a, resolute heart. 
 Irresolution and vacillation bring with them sorrow j 
 But when once the mind has been made up for good. 
 The wise man hereby soon acquires perfect knowledge." 
 
 Then Buddha said, " That merchant prince was myself in a former 
 birth, and by the same resolution which I then displayed, have I 
 now acquired the Highest Intelligence and the seven species of 
 Supreme Wisdom " (Bodyangas). 
 
 The story of the Two Parrots. 
 
 § 3. Then the Bhikshus again addressed Buddha and said, " It is 
 wonderful indeed and incomprehensible, O Tathslgata, that one 
 man should be able by himself to overcome the combined tempta- 
 tions of Mara and all his associates (as you have done) ;" and, 
 having thus spoken, they remained silent. Then the world-hon- 
 oured replied — " It was not on this occasion only, but in days gone 
 by on many occasions, did I overcome by myself the efforts of 
 Mara to destroy me. I remember in years gone by, ages ago, 
 there were two macaws, — brothers one to the other, the name of 
 one was MaHigiri (hair-wreath-mountain), the other called Sutagiri 
 (or Sudagiri). Suddenly, whilst these two parrots were seated 
 together on the top of a tree, there swooped down a great falcon, 
 and caught up the little one and flew away with it into the air. 
 Then the one brother said to the other — 
 " ' One man alone may cause much grief; 
 One man alone may cause great joy ; 
 Then bite and tear as best you can the falcon's flesh. 
 As soon as he perceives the pain he wUl release his hold. 
 Your body indeed is little, and my strength is light. 
 But only persevere, nor give up what you undertake.' 
 The little parrot, having heard these words of his brother. 
 Put forth his utmost strength and force. 
 Wishing to make his efforts felt as much as possible. 
 He bit the falcon's body in the most tender part. 
 No sooner did the falcon feel the pain and anguish, 
 
230 THE EOMANTIC 
 
 Than lie quietly let the parrot slip from him. 
 
 And on account of what his body felt. 
 
 He flew around and round, seeking to escape. 
 
 Prom the cunning parrot. 
 
 Who fled away thro' space ; 
 
 Then the falcon, seeing the parrot thus fly off. 
 
 Departed, seeking some other means of getting nourishment. 
 
 Now, as to this parrot that attacked the falcon. 
 
 It was myself who by myself alone 
 
 Thus conquered and escaped that enemy. 
 
 How much more now by my accumulated merit 
 
 Should I not conquer and defeat the power of Mara ? 
 
 So learn this lesson weU ! ye Bhikshus here assembled \" 
 
 The Story of the Cunning Tortoise. 
 
 § 4. Again the world-honoured one proceeded to narrate the follow- 
 ing Jataka : " I remember in years and ages past there was a cer- 
 tain river called Paryata ; on the banks of this river there lived a 
 man who gained his livelihood by making flower- wreaths; more- 
 over, he had a garden bordering along the side of the river. Now, 
 at this time there was a certain tortoise which was in the habit of 
 coming up out of the water, and, going to the middle of this man's 
 flower garden, he used to eat what he could find here and there, 
 and by so doing he trampled down and destroyed the flowers ; and 
 then he departed. The gardener seeing this, and observing the tracks 
 of the tortoise in every direction, perceiving how his flowers were 
 destroyed, immediately formed a device to catch the tortoise. 
 Accordingly, he made a wicker cage, and soon entrapped him. Then 
 when he was about to kill and eat him, the tortoise thought thus 
 with himself — ' What can I do to escape from this danger ? What 
 device or cunning plan can I adopt ? How can I take this gar- 
 dener in ?' Having thought thus, he immediately addressed his 
 captor in these verses — 
 
 " ' I have but just come from the river, and am covered with mud, 
 Tou should put aside your flowers and proceed to wash me. 
 Lest my body, covered with impure mire. 
 Should perhaps pollute your basket and its flowers.' 
 
HISTORY OF BUDDHA.. 231 
 
 " Then the gardener thought thus — ' This is good advice. I never 
 thought of that. I will go and wash his body in the stream, and 
 get rid of the dirt.' Immediately then he went and dipped the 
 body of the tortoise in the river, thinking to wash him, and putting 
 him on the top of a stone for this purpose, he flung water over 
 him, when suddenly the tortoise, exerting his whole strength, 
 jumped off the stone, and escaped into the river. Then the gar- 
 dener, seeing the tortoise paddling away into deep water, thought 
 thus with himself — ' Wonderful indeed ! that this tortoise should 
 have been able thus to impose upon me ! but now I wiU repay 
 him in his own coin, and deceive him also, with a view to get him 
 on land again;' on this the flower-seller spake this Gdtha to the 
 tortoise — 
 
 " ' My dear tortoise ! listen whilst I tell you my idea. 
 Tou no doubt have plenty of relations and dear friends, 
 I wUl make you a beautiful wreath and hang it round your neck, 
 That when you return home there may be much joy at the 
 
 sight of you.' 
 " Then the tortoise thought thus — 'This flower-seUer is telling me 
 a great falsehood — be wants to delude me. His mother is ill abed, 
 and his sister, so-and-so, is busy making garlands to get money 
 enough to support them all ; and yet he tells me that he wiU make 
 a garland and give it me for nothing. It is all false; he only 
 wants to catch me and eat me.' So the tortoise replied to the 
 flower-seller in these words— 
 " ' Tour family are busy in brewing wine to have a feast. 
 They are getting all sorts of tasty food to eat, no doubt ; 
 Go home, then, and give your orders, my friend ; 
 Let the tortoise be boiled, with forced-meat balls in plenty.' " 
 Then Buddha added, " I was the tortoise at that time, the flower- 
 seUer was Mara Pisuna, he wished to entrap me with delusive 
 speech, but was not able." 
 
 The Story of the Foolish Dragon. 
 
 § 5. Again Buddha related this Jataka — "I remember in years 
 gone by, ages ago, there was a certain dragon (kau — a dragon with 
 horns), Uving in the great sea, whose wife being pregnant, suddenly 
 
232 THE EOJIANTIC 
 
 took an extraordinary desire to have a monkey's heart to eat, and 
 because of this longing her body became sorely afflicted so that she 
 had no rest or ease for a moment. Then the male fish, seeing his 
 wife thus afflicted and her natural beautiful colour fading away, 
 and all her appearance changed, asked her and said, ' My dear ! 
 what is it troubling you so, what food is it you desire, seeing 
 that you eat nothing that I provide; why is this?' Then 
 the female dragon was sUent, and answered not a word. Again 
 her husband asked the same question, and pressed her for a 
 reply ; on which she said, ' If you could give me what I want, 
 then I would teU you at once, but if you are unable to do so, 
 why should I trouble you about it?* To this he replied, 'Only 
 tell me what you want, and if it is possible by the use of any device 
 or craft to get it, trust me, you shall have your desire.* To this 
 she answered, 'I am longing for a monkey's heart to eat; can 
 you get me this, do you think, or not ?' Then the husband an- 
 swered, ' What you want is a thing very difficult to get ; for, in 
 fact, I live here in the great sea and monkeys live in the mountain 
 forests, on the tops of the trees ; how, then, can I get at them ?' To 
 which the wife replied, ' This only I know, that if I cannot procure 
 what I long for, my time will come prematurely, and I fear I shaU 
 die.' Then the husband, said, ' My dear ! be patient. I will go 
 and try to accomplish it, and I cannot tell you how delighted I 
 shall be if I succeed !' 
 
 " Forthwith the dragon went to the shore, and going up on the 
 bank he saw, not very far off, a large tree called the TJdambara. 
 Now, it so happened that at that time there was a great monkey 
 living on the tree top and partaking of the fruit and eating it. 
 Then the dragon, having espied the monkey thus feasting on 
 the top of the tree, gradually approached till he came under it, 
 and then, looking up, he spoke in gentle words and said, as he 
 saluted the monkey, • All hail ! aU hail, thou shining one (basad ?), 
 what art thou doing up there P art thou not afraid to move, lest 
 in seeking thy food thou shouldst tumble down and come to an 
 untimely end ?' To whom the monkey replied, ' No, dear sir ! I 
 have no such fear as that.' Then the dragon went on to say, 
 ' What, then, do you find to eat up there?' — to which the monkey 
 answered, ' I am living here in this "Udambara tree, and feeding 
 on its- fruit (seeds).' Then the Dragon said, 'I am filled with 
 inexpressible joy in seeing you thus, and I beg your leave to form a 
 
HISTORY OF BUDDHA. 233 
 
 close friendsHp witli you j let us from tHs time be allies ; but, 
 why, let me ask, do you live in tMs place, feeding on the scanty 
 fruit of this solitary tree. What pleasure can you find here ? Come 
 down, I pray you, and let me conduct you. I will carry you over 
 the great sea to yonder shore, where there are vast forests of 
 every kind of tree with flowers and fruit. There is the Amra tree, 
 and the Djambu tree, and the Lakaja {likusa, or, lakasa, a bread- 
 fruit tree), and the Banava {jphanava 1), and the Tinduka tree, and 
 many others besides.' Then the monkey said, ' But tell me, pray, 
 how am I to reach that place, the water is deep and wide, and very 
 dangerous, how can I possibly float myself across it ?' Then the 
 dragon said to the monkey, 'I will take you on my back and 
 carry you over. Tou have only to come down from the tree, and 
 get on the top of my back and all is done!' 
 
 " Then the monkey, because he had no flxed mind, and had little 
 knowledge or experience of the world, came down from the top of 
 the tree, and got on the back of the dragon. Then the dragon 
 thought thus with himself — ' Well done ! I have managed this 
 business exceedingly well !' and immediately he proceeded to make 
 his journey homewards. Then he plunged iuto the water, and 
 began to dive downwards towards his dwelling-place ; on which the 
 monkey cried out, ' My dear friend, where are you going, diving 
 down in this way all of a sudden ?' On which the dragon replied, 
 ' Never you mind !' On which the monkey said again, ' Oh, pray 
 tell me what you are going to do ?' Then the dragon said, ' I have 
 a wife very sad and iU, and she has taken a strong fancy to have 
 your heart to eat, and that's the reason I am taking you to her 
 in such a hurry.' Then the monkey thought thus with himself 
 — 'Alas ! alas ! this is a very unlucky job for me ! I have brought 
 this ruin on myself; alas ! I must think of some crafty expedient 
 to get myself out of this difficulty, if I can.' 
 
 " Thinking thus with himself, he addressed the dragon and said, 
 'Illustrious and dear friend! I am extremely sorry, but as a 
 matter of fact my heart at this moment is on the top of the 
 TJdambara tree, where you flrst saw me, and I didn't think of 
 bringing it with me when I left. Why did you not teU me the 
 truth at the time that I might have brought it with me ? But 
 tow, my dear friend, if you wiU just return for a moment, 1 wUl 
 go and fetch my heart, and then go back with you to your wife.' 
 The dragon, having heard the monkey's speech, immediately com- 
 
234 THE ROMANTIC 
 
 plied with his request, and the two went baoi together. No sooner 
 had they got within a short distance of the shore than the monkey 
 with all his strength gave a leap off the dragon's back, and scam- 
 pered with all his might up to the top of the tJdambara tree, 
 whilst the dragon took up his position below. After a while, per- 
 ceiving the monkey made no move as if to come down, the dragon 
 addressed him and said, ' Come, my dear friend ! be quick and 
 come down, that I may carry you to my house as we agreed.' But 
 the monkey remained quite silent, and gave no sign of an inten- 
 tion to come down; and so the dragon, after a long time, seeing 
 no prospect of his coming down, began this G4tha and said — 
 
 " ' My excellent monkey-friend, having taken your heart. 
 Come down quickly from the top of the tree, 
 I want to take you over to yonder forest, 
 To the place where there are trees and fruit of every kind.' 
 
 " Then the monkey thought with himself, ' what a fool this 
 dragon is ! ' and immediately answered in a G4tha : 
 " ' Tour plan, old fellow ! is a very excellent one ; 
 But your wisdom is very little indeed. 
 Just think now for a moment and reflect : 
 Did you ever know a single creature without a heart ? 
 As for those forests — no doubt the fruits are beautiful. 
 The Amra fruit, and all the rest you talked about. 
 But do you know I prefer just now not to visit them, 
 I would rather stop here and eat the TJdambara fruit.'" 
 Then Buddha said to his followers, " Tou should know that at 
 this time I was the monkey, and that the dragon was Mara 
 Pisuna, and as he could not catch me then by his stratagem, so 
 neither has he now been able to entice me by his promise of bodily 
 pleasures." 
 
 The Story of the Prudent Quail. 
 
 § 6. Then the Bhikshus said again (as before). On which Buddha 
 replied, " it was not on this occasion only that I was enabled to de- 
 feat Mara ; but I remember in years gone by, ages ago, there was 
 a certain hunter, who having found out a. secluded spot where the 
 
HISTOET OF BUDDHA. 235 
 
 birds were in the habit of alighting to feed, he himself proceeded 
 to the place, and having arrived there, he made a certain covering 
 of twigs and branches, and put it over himself as he lay in wait, 
 seated on the ground. Then the birds seeing this green looking 
 fabric when they came, alighted on the top of it, whilst the hunter 
 seeing them on the top, slUy put his hand through, and dragging 
 them in killed them at his leisure. Then one bird having observed 
 what happened, thought thus with himself : ' This hut-lite cover- 
 ing seems to be able to move about from place to place, whereas 
 all the trees are fixed and immovable; it is certain that there 
 must be somebody beneath the covering.' And so this bird kept at 
 a distance from it, and the hunter was not able to catch him. And 
 so the Gatha says : 
 
 '"1 observe that aU the trees of the forest, 
 "Whether it be that which is called the Vlra, 
 Or the Aralu, or the Djambu tree. 
 Or the Motohara, or the Tchanda tree. 
 Are ever fixed and remain in one place. 
 Even from the time they first began to grow. 
 But this tree-Eke structure ever moves from place to place ; 
 There must be some one aUve beneath it. 
 And if that some one have an evil intention. 
 It is better that I should keep as far away as possible. 
 My heart is full of doubt and fear ; 
 This wicked plan augurs no good to any of us ; 
 For if he catches me he wlU certainly kill me. 
 Even as I remember in days gone by. 
 How I escaped from the net of the fowler. 
 Having gained wisdom by this experience, I will be off.' " 
 
 Then Buddha added, " at that time I was the wise bird, and Mara 
 Pisuna was the hunter; and as I then discerned the stratagem of 
 the fowler, so also was I able to perceive all the varied and hideous 
 forms of the army of Mdra." And so he ended with this Gsitha : 
 " If there be no deep reflection with men. 
 How is it possible to obtain superior wisdom ? 
 Now, because of deep and long consideration 
 Have I escaped the toils (of Mdra) and obtained a condition 
 of rest (wou-wei)." 
 
236 THE ROMANTIC 
 
 The Offering of Food by the Two Merchants. 
 
 § 7. Now at this time, after Buddha had arrived at Perfect Enlight- 
 enment beneath the Bodhi tree, he remained seated there during 
 seven complete days and nights, ravished with the happiness of 
 his condition, and he ate nothing. 
 
 After this interval, having aroused himself from his rapture, 
 seated on his lion throne, on the first night he considered (or re- 
 alised) in their right order the twelve Nidanas, and then in a, 
 reverse order, he identified these as one and the same ; he traced 
 them from the first cause and followed them through every con- 
 current circumstance. From ignoranc^ he ascertained came merit 
 and demerit (sanscara) ; from these came consciousness (vijny^na); 
 from this came names and things (nama, rupa) ; from this the six 
 ayatanas; from these touch (sparsa); from this sensation (vedana); 
 from this came love (trishna); from this cleaving to existence 
 (upadana) ; from this reproduction ; from this old age, and disease, 
 and death ; and from these the whole category of sorrows. Then 
 the world-honoured one having recognised these laws of connection, 
 uttered the following G4thas : 
 
 " Whoever, practising the rules of a Brahmana, observes the world 
 around him (tohu-fa, ye damma), 
 Sees at once that these things are produced by mutual relation- 
 ship ; 
 Perceiving that the world around him is produced by this mutual 
 
 dependence. 
 He recognises then that aU phenomena are but the result of 
 
 cause and effect." ^ 
 Then the world-honoured one, in the middle of the night, having 
 fully gone through these successive links of the chain, began to 
 return in a reverse order, and he concluded thus : destroy igno- 
 rance, and you destroy the cause of merit and demerit ; destroy 
 this, and you destroy consciousness, and so on. Then the world- 
 honoured one again uttered these G4thas : 
 
 " Whoever practises the rules of a Brahmana, and observes the 
 world around him, 
 
 1 This seems to be the well-known stanza, " Te damma hetu 
 prabhasa," etc. 
 
HISTORY OF BUDDHA. 237 
 
 Immediately perceiving that things are produced by the laws of 
 
 mutual relationship ; 
 Seeing that things are thus the result of dependence on one or 
 
 the other. 
 He concludes also that by destroying this relationship things 
 
 will come to an end." 
 Then the world-honoured one, after the night had passed, having 
 thoroughly investigated these laws, and perceived clearly that by 
 destroying ignorance all is destroyed, and by the power of igno- 
 rance all is produced, repeated the following GAthas : 
 "If there be a man practising the rules of a Brahmana, and ob- 
 serving the way of the world. 
 Who forthwith perceives the rules of production and the conse- 
 quent method of destruction. 
 This man firmly fixed, having overcome the fascinations of Mara, 
 Stands like yonder Sun Deva, illustrious in the midst of the 
 vault of space." 
 
 Then the world-honoured one, having arisen from his lion 
 throne, and going a short distance fi-om the B6dhi Tree, sitting 
 down with his legs crossed, remained immovable during other 
 seven days, beholding the Bodhi Tree without removing his eyes ; 
 and as he sat he thought thus, " Here have I loosed myself from 
 all the concourse of son-ows, and have cast away the burden of 
 them." [In after time a tower was erected ore this spot, and called 
 "not lifting the eyes."] Then after seven days, the world-honoured 
 one, arising from his ecstasy, uttered the following Gathas : 
 " In this sacred arena I have got rid of every source of sorrow. 
 
 And seated here beholding that sacred throne on which I sat, 
 
 I remember it was there I fulfilled my vows, I arrived at the 
 other shore. 
 
 In that place it was I reached the full enjoyment of B8dhi." 
 
 Then the world-honoured one, proceeding from the tower called 
 " the eye unmoved," proceeded slowly and with dignity to the 
 place called Marlchi (ray of Hght), where he walked up and down, 
 and then sat down and again for seven days sat still with his legs 
 crossed, enjoying the delights of emancipation. After seven days, 
 having come from his condition of ecstasy, then Kala Naga Sdja 
 ( black color), having come to the place where he was, paid hom- 
 
238 THE EOMANTIC 
 
 age to the world-honoured one, and took his place on one side and 
 addressed him thus : "World-honoured ! from remote ages, I have 
 ever presented a place of abode (hall or palace) to the Euddhas on 
 this very spot, and they have all deigned to accept the offering at 
 my hands ; deign then, oh Lord ! to receive froyi me on this occa- 
 sion also, this glorious palace in which you may abide." 
 
 Buddha accepts the gift, and after seven days he de- 
 livers for the benefit of Kala, the triple refuge, and the 
 five laws, on which Kala becomes a disciple. After 
 this a ISTaga Eaja, called Muchalinda, comes to the spot, 
 and presents him with a similar abode ; and when a 
 storm occurred, wound round the hall with seven folds, 
 and spread his seven-fold hood over Buddha to shelter 
 him ; and when Buddha arose from his ecstasy, he ap- 
 peared before him as a Brahman youth, and told him 
 what he had done. He also received the three refuges, 
 and the five commandments, and became a disciple. 
 After this the shepherd boy, who had protected Bodhi- 
 satwa, during his six years' penance, by planting some 
 boughs of the Nyagrodha tree over hiin, and had in 
 consequence been born in the Trayastrinshas heaven as 
 a Deva, now came and worshipped the world-honoured 
 one, and besought him to sit beneath that tree in con- 
 templation. This the world-honoured one consented to 
 do, and remained in rapt contemplation beneath that 
 Nyagrodha tree for seven days. After this he delivered 
 to the Deva the triple form of refuge and the five com- 
 mandments, and he also became a disciple, the first of 
 aU the Devas. 
 
 [Kiouen XXXI contains 6,360 words, and cost 3.18 taels]. 
 
HISTORY OF BXJDDHA. 239 
 
 CHAPTEE XXXII. 
 
 At this time time the world-honoured one, having sat for seven 
 days beneath the Nyagrodha tree, arose and proceeded slowly to- 
 wards a grove called Ktohirnika,^ where he remained for another 
 seven days enjoying the fruition of deliverance. 
 
 It was now forty-nine days since Sujata, the vUlage girl, had 
 given him the milk and rice, and since then he had eaten nothing. 
 Now, it so happened that at this time there were two merchant 
 princes of North India, whose names were Tripusha and the other 
 Bhallika. These men were very prudent, and had taken five hun- 
 dred wagon loads of valuable goods to Middle India, and were now 
 removing to North India with a corresponding amount of valuable 
 property. Now, when they were not far from this Ktchirnika grove, 
 each of these merchants had aij ox that went before the caravan, 
 and whenever there was a place of danger they showed symptoms 
 of fear, and so warned the merchants beforehand. Now it came to 
 pass that the Guardian Spirit of that Tohirnika grove just at 
 this time assuming a bodily form and standing in front of the oxen, 
 they were afraid to go on. Then the two merchants, gently striking 
 the oxen with a, twig of the Utpala flower, would have them ad- 
 vance, but they still refused, and so all the other oxen were brought 
 to a standstill; moreover the wheels of the various wagons re- 
 mained fixed, and the whole caravan was obliged to halt. Then 
 the two merchantmen were filled with fear, and the very hairs of 
 their bodies stood erect as they spake thus one to the other — 
 " What unlucky circumstance is this which has befallen us !" Then 
 each of them going two or three paces from where they stood, with 
 clasped hands and prostrate forms paid reverence to all the Gods^ 
 and aU the spirits with their utmost strength, and as they adored 
 they said, " Oh ! that we who are involved in this calamity and in 
 fear of death, might find a swift deliverance !" Then the Guardian 
 Deva of the grove, assuming a body and appearing to the mer- 
 chants, addressed them thus — " Be not afraid, oh merchantmen ! 
 there is no cause for apprehension in this place ; but the world- 
 
 1 Fouceaux gives it Tchtrikas!, p. 356. 
 = Tien. 
 
240 THE EOMANTIC 
 
 honoured Tathagata, having arrived at Supreme Wisdom, is now 
 dwelling in this wood ; and it is now forty-nine days since he has 
 eaten anything. This, then, is your opportunity for making some 
 offering of food to him that you may obtain an enduring recom- 
 pense of peace and rest." Then those merchants, obedient to the 
 words of the Deva, prepared an offering of honey and wheat, and 
 brought it to the place where Buddha was. Then the merchants, 
 beholding the glory and grace of the body of Tath^gata, were filled 
 with faith, and adored at his feet. They then addressed him thus — 
 " Would that the world-honoured one, on our account, would ac- 
 cept this pure offering of honey and wheat." Then the world- 
 honoured one, reflecting that all former Buddhas had first received 
 the offering of an alms-dish, considered thus with himself — " But 
 in what vessel am I to receive this oflFering?" Then the four 
 Heavenly Kings, each bringing a golden alms-dish, came to the 
 place to present them to Buddha, and besought him to accept 
 them. But he refused, as such costly dishes were unbecoming a 
 recluse. Then they brought silver dishes, and emerald and ruby 
 dishes ; but yet he would not accept them. At length they brought 
 four earthen dishes and offered them, on which Buddha, causing 
 them to unite in one (lest there should be jealousy), accepted the 
 one from, them all. At this time, the world-honoured one repeated 
 the following Gathas : — [a Gatha to each of the four kings]. 
 
 Then Buddha, having accepted the offering of the two merchants, 
 delivered to them the triple Eefuge, and they became his dis- 
 ciples. Finally, he delivered their caravan from its dificulties and 
 presented them (in consequence of their request for some memorial 
 of him) with a hair and fragments of his nails, telling them that 
 hereafter a. stone should fall from heaven near the place where 
 they lived, and that there they should erect a pagoda and worship 
 the relics as though they were Buddha himself. On their feeling 
 some doubts, he related to them what had happened when Dipan- 
 kara was the Supreme Buddha (the story of the five-stalked flower), 
 and how the Devas had taken his hair after he had become a 
 recluse, and erected a pagoda over it in the Heavens : after this 
 they took the relics with joyful heart and departed. After this, 
 having partaken of the food of the two merchants, Buddha was 
 visited with a sickness and colic, on which a medieine-Deva brought 
 him an Amra fruit, which healed him; and in consequence of this 
 
HISTOEY OF BUDDHA. 241 
 
 good act, Buddha delivered to him and Ms wife, the Devi, the triple 
 formula of Eefuge, which led her to become a female disciple — 
 the first who became so among women. Then Buddha, having 
 buried the Amra stone, immediately there sprung up a tree covered 
 with fruit and flowers. Then the world-honoured one felt his dis- 
 ease perfectly removed.] 
 
 [Kiouen XXII contains 6,568 words, and cost 3.284 taels.] 
 
 CHAPTER XXXIII. 
 
 The Exhortation of Brahma Deva. 
 
 § 1. At this time, the world-honoured one reflected thus with him- 
 self—" The condition (Law) to which I have arrived is certainly a 
 deep and mysterious cue, difficult to perceive, even as the finest 
 dust is hard to see, and its mode and place of existence hard to 
 determine. No teacher or cunning man of wisdom has brought me 
 to this condition. But this system of the twelve Nidanas ' is not 
 for man to comprehend, but for Buddha alone ; although I could 
 desire to proclaim this Law to men, yet bow can they receive it ? 
 it would be useless for me to make the attempt." 
 
 Thinking thus, that he had acquired this knowledge from no 
 human source at any time, the world -honoured one remained in 
 that place lost in thought ; as the G-athas say — 
 
 " Through much sorrow and suffering have I attained to this 
 
 condition. 
 How then can I make it known to others in a moment or without 
 
 preparation. 
 How difiBcult for men to receive such a Law, bound as they are 
 
 by the chain of evU desire, doubt, anger, and hate, etc." 
 
 So TathSgata, perceiving the gravity of the circumstances in 
 which he was placed, desired to remain where he was in the place 
 
 1 The twelve Nidslnas are the well-known links in the chain of 
 existence, taught by Buddha. 
 
242 THE EOMANTIC 
 
 of solitude (aranya^), and not declare his Law to others; as the 
 Gatha says — 
 
 " Seeing all flesh weighed down by sorrow. 
 Oppressed by the weight of false teaching and heretical beliefs'; 
 He thought, — how difiicult to release them by declaring this 
 
 inscrutable Law of mine, — 
 Thinking thus, he desired to remain as a soUtary hermit 
 (aranya)." 
 
 At this time, the Lord of the Sahalotadhatu, Mah4 Brahma, the 
 King of Heaven (Devaraja), whilst dwelling in his palace, perceived 
 this condition of things, and having perfect cognizance of the 
 intention of Buddha not to declare the Law, he assumed the 
 appearance of a, martial youth, with outstretched arms, and ap- 
 peared thus before Tathagata. Having saluted him by kneeling 
 at his feet, he stood on one side and addressed him thus — "All 
 haU (Sadhu) ! honoured by the world ! See now the world without 
 a refuge— the seeds of virtue utterly gone : whilst the world- 
 honoured one has arrived at perfect wisdom, he has acquired 
 that unequalled Law, he has become perfectly enlightened, and 
 yet he has suddenly resolved to enter an Aranya^ place of abode, 
 and not declare his Law for the good of men ! Oh, let me exhort the 
 excellent Tathagata not to act thus ; be not thus silent, oh world- 
 honoured ! but, for the sake of men sunk in sin, declare Thy Law ! 
 Let the love of Tathagata constrain him so to do ; let the com- ' 
 passionate heart of Sugata move him to declare his Law ! for 
 though the world be naughty, yet there are many prepared to 
 receive this message of love, and to be converted, many who other- 
 wise win perish ; let the world-honoured one, therefore, resolve to 
 preach his Law for the good of these !" And to the same tenor are 
 the GSthas. 
 
 [These are omitted, being only another form of the same exhorta- 
 tion.'] 
 
 At this time, the world-honoured one, having heard the exhorta- 
 tion of Brahma Devaraja, was moved by love for aU flesh to exercise 
 
 ' O'-lan-jo {Mithode, p. 477); does this explain the TarSyana of 
 Foucaux, p. 364 ? 
 - That is, a hermit's cell — apart from men. 
 
HISTOET OF BUDDHA. 243 
 
 his Divine power of sight.^ and so to ascertain the condition of the 
 world around him. Thus by the power of his Divine Wisdom, he be- 
 held men in the various conditions of ignorance, prepared for instruc- 
 tion, or advanced in knowledge, just as in a tank of different Lotus 
 flowers, some are just emerging from the mud, but not yet above 
 the water ; others above the water, but not yet opened ; others 
 just opening, waiting for the power of external influences (the four 
 elements) to complete their development ; thus beholding by Ms 
 wisdom the various conditions of men, and their several capabili- 
 ties for further instruction and enlightenment, having thus ac- 
 quainted himself with these circumstances, he addressed Brahma 
 Devaraja thus — 
 "Oh ! Brahma Devaraja, attend carefully I 
 
 I am willing now to open the gate of immortality ^ 
 
 If any will listen, let them come gladly ; 
 
 Let them hearken to me as I declare the tidings of this Law 
 (Eeligious System)." 
 
 Then Maha Brahma, having heard these words and understanding 
 their purport, was filled with joy beyond expression, he rejoiced 
 exceedingly and exulted at the news ; and then, having respect- 
 fully walked round Tathagata three times, suddenly he disap- 
 peared ! 
 
 Then the world-honoured one began to consider with himself 
 who was worthy first of all to hear the words of his teaching, and in a 
 fit state to accept them; Considering thus, he remembered Udraka 
 Earaaputra and his companions, and wished to preach to them first, 
 but then a voice of an invisible Deva proclaimed to him from space 
 that Eamaputra had already been dead six days ; then, considering 
 in what place he was now born, Buddha perceived that he was now 
 an inhabitant of one of the Arupa worlds, the life of the inhabitants 
 of which extends over eighty -four thousand great Kalpas. Then, by 
 the exercise of his wisdom, Buddha saw that at the expiration 
 of this period of time Udraka Eamaputra would return to this 
 world and be born as a flying fox, and after that he would be born 
 
 1 This exercise of the Divine power of sight is alluded to by the 
 Priest Migettuwatte, in his " Controversy " with the Christian ad- 
 vocates held at Pantura, in Ceylon, Aug. 1873, vide p. 70 {op. cit.], 
 
 2 Amrita. 
 
244 THE EOSIANTIG 
 
 in hell; on wHoh Buddha exclaimed, "Alas! alas! for TJdraka 
 Eamaputra ! Oh, that he had survived to hear the saving words of 
 my Law ! alas ! alas !" 
 
 Then Buddha considered also what the condition of Alara was ; 
 and a Deva, invisible in the air, exclaimed that Alara Kalama had 
 died but yesterday, on which Buddha, by his eyes of Wisdom, found 
 that he also had been born in one of the Arupa Heavens, where he 
 would live for sixty-three thousand great Kalpas, after which he 
 would be born on earth as a Raja, and after that in heU; on which 
 again Buddha exclaimed, "Alas ! alas ! would that Alara had sur- 
 vived that he might have heard the saving words of my Law ! alas ! 
 
 On Turning the Wheel of the Excellent Law.^ 
 
 § 2. Buddha, having thus considered who of all living creatures 
 was in a condition first to hear his Law, remembered the five Rishis 
 who had dwelt with him during the time of his severe penance, and 
 perceiving their fitness for it, he resolved to turn the wheel of the 
 Law first for their benefit. He then considered where they dwelt, 
 and using the power of his Divine sight he perceived that they 
 were living in the Deer park near Benares, occupying one part of 
 it and another according to circumstances. Then the world- 
 honoured one, having stood for a. little time near the Bodhi tree, 
 turned away, and then gradually advanced towards the country of 
 Benares ; as the Gatha says — 
 
 "The world-honoured one, wishing to preach to Eamaputra, 
 Bending his mind to discover where he was living. 
 Found that his present life ended, he was now in Heaven, 
 Then his mind turned to the five Eishis, and he desired to go to 
 them." 
 
 1 This expression " turn the wheel of the Law" (dhammacak- 
 kam pavatteti) is better rendered " establish the dominion of the 
 Law," in other words " the dominion of Keligion." The evident 
 contrast between Buddha, as a Chakravarti K&ja, and a Spiritual 
 Teacher or Euler, observed throughout this work, will help to show 
 that " dhammacakkam " is only an expression used for religious 
 dominion, instead of Eegal or Secular authority. Vide Childer's 
 Pali Diet., sub voce Dhamma, 
 
HISTORY OF BUDDHA. 245 
 
 Then Mara Eaja, the Wicked one, seeing Buddha's intention to 
 leave the neighbourhood of the Bodhi tree, was filled with sorrow 
 and consternation, and forthwith hastened to the spot to meet 
 him; having arrived, he addressed him thus — "Hail! world- 
 honoured ! I pray thee leave not this spot ! but let the world- 
 honoured remain here in rest as he desires." To whom the world- 
 honoured one replied, " MSra Eaja Pisuna ! trouble not yourself 
 further about me ! In days gone by, you desired to perplex and 
 bafle me in vain ; at the present time, possessed as I am of 
 Supreme Wisdom, your efforts wHL be worse than useless." 
 
 Then the world-honoured, having advanced from the Tree of 
 Knowledge, proceeding by easy stages, came first of all to the 
 village called Chandra [beautiful and, bright {Ch. ed.)]. From this 
 he advanced to the village of Tchundajira [without-horn- strike 
 {Ch. ed.)']. In the middle of the road, leading to this place, he 
 met a mendicant Brahman called Upakama^ [come (or, future) 
 business (Ch. ed.)]. This Brahman, having looked at Buddha, 
 addressed him thus, " Venerable one ! offspring of GStama ! whence 
 comes it that thy form is so perfect, thy countenance so lovely, 
 thy appearance so peaceful ? What system of religion is it that 
 imparts to thee such joy and such peace ?" To whom the world- 
 honoured replied, as he proceeded on his way, in these Gathas — 
 
 " I have conquered and overcome all worldly influences, 
 I have pei-fected in myself every kind of wisdom, 
 I Uve now in the world, spotless and without taint. 
 For ever have I cast off the trammels of desire," etc. 
 
 Then tTpakama, the Brahman, further inquired of Buddha 
 whither he was going, and on hearing he was going to Benares, 
 he inquired for what purpose he was going there, to whom the 
 world-honoured replied in the following Gathas : 
 
 " I now desire to turn the wheel of the excellent law ; 
 For this purpose am I going to that city of Benares, 
 To give light to those enshrouded in darkness. 
 And to open the gate of Immortality to men." 
 
 1 Named "Upagana" by Burnouf (Introduction, p. 389) and 
 "TJpaka" by Speuce Hardy (Manual of Buddhism, p. 18i), vide 
 Etudes Bouddhiques, by M. Leon Feer, p. 15. 
 
246 THE EOMANTIC 
 
 On this, TJpakama again inquired as to the meaning of what 
 Buddha had said, that he had become a Eahat, and had overcome 
 sorrow ; to which the world-honoured one replied in these Gdthas : 
 " Enow then that I have completely conquered all evil passion, 
 
 I have for ever got rid of the remnants of all personal being ; 
 
 Every evil law throughout the world destroyed, 
 
 I am, therefore, called the True and Perfect Teacher (Lord)." 
 
 [There are other GMhas also which speak of the folly of one, who, 
 though himself enlightened, seeks not to enlighten others — even 
 as a lamp enlightens aU in the house — so Buddha, by the light of 
 his religious system desires, to dispense light to all.] 
 
 Then XJpakama cried out, " Venerable Gotama, yonder is your 
 way," and himself turned to the eastward. 
 
 Then a certain I>eva, who in days of yore had been a relative of 
 Upakama's, on this account wishing to do him some benefit, and 
 to point him to the way of deliverance and of rest and peace (with- 
 out fear) came near and uttered the following Gathas : 
 " Tou have now met with the Supreme Teacher of gods and men. 
 
 You know not that this world-honoured one has attained the 
 true condition of Bodhi ; 
 
 Whither goest thou then — immersed in heresy ; 
 
 Wheresoever thou goest, sorrow and disappointment will be thine. 
 
 Eejeoting thus the advances of the one true teacher. 
 
 Deserting him and offering no religious alms. 
 
 What service can thine hand or foot render thee. 
 
 In him alone can be found the source of the true faith." 
 
 Then the world-honoured one gradually advancing from Tchir- 
 nasatra [the same as Tchundajira (Gh. ed.)} came to the village of 
 Karnapura [the city of the ear {Gh. ed.y]; from thence he ad- 
 vanced to Sarathi [harmonious-royal-city (Ch. ed..)}, thence he 
 proceeded to Eohita vastu [obstruction-city'^ (Gh. ed.)]. From 
 this city he advanced straight to the banks of the Ganges, and 
 there encountering the owner of a ferry boat, he addressed him 
 thus, " Hail ! respectable sir ! I pray you take me across the river 
 in your boat!" To whom the boatman replied, "If you can pay 
 me the fare, I wiU willingly take your honour across the river." 
 
 ^ Compare Attak, "Archseolog. Survey," ii, 7. 
 
HISTOEY OF BUDDHA. 247 
 
 To whom Buddha said, "Whence shall I procure money to pay you 
 your fare, I, who have given up all worldly wealth and riches, and 
 who am now of no more worth than a broken pot or a cracked earthen 
 jar; my heart now is beyond the influence of favour or dislike; 
 the man who would kQl me, or would bestow upon me all honour, 
 both are aUke to me — where then shall I get the money you ask 
 of me as a fare ? " To whom the boatman answered, " If you can 
 give me the money I wOl ferry you across ; for this indeed is my 
 only means of livelihood, for the support of my wife and children." 
 Then the world-honoured one, perceiving a flock of geese flying 
 from the south to the north bank of the Ganges, immediately ad- 
 dressed the boatman in the following Gathas : 
 
 " See yonder geese in fellowship pass o'er the Ganges, 
 They ask not as to fare of any boatman. 
 But each by his inherent strength of body, 
 Mies through the air as pleases him. 
 So, by my power of spiritual energy, 
 WiU I transport myself across the river. 
 Even though the waters on this southern bank 
 Stood up as high and firm as Sumeru." {And so he flies across.) 
 
 Then the boatman, having witnessed this miracle, began to up- 
 braid himself, saying, " alas ! alas ! that I should have seen the 
 great religious merit of this holy one, and not have given him a 
 free passage across the river. Alas ! alas ! what an opportunity 
 have I lost ! " and reproaching himself thus he feU to the ground 
 in a swoon. At length coming to himself, he arose from the earth 
 and went straight to Bimbasara, King of Magadha, and told him 
 all that had happened, hearing which the king made the following 
 decree : " It is impossible to know in every case whether this 
 spiritual ability of locomotion exists or not. Wherefore, I com- 
 mand that in every case when a religious mendicant desires to 
 cross the river, that he be ferried over free of charge." 
 
 Then the world-honoured one, having transported himself thus 
 over the river, kept up his flight towards the city of Benares. Now 
 in that neighbourhood there was a certain dragon-tank, the 
 dragon's name being "Sankha" \this means "serpent" {Ch. ed.)]. 
 The world-honoured one having come to this spot and there 
 alighted, the Naga Eaja raised on the site a tower which was 
 
248 THE EOMANTIC 
 
 called Medika [this means earth-tower (Ch. ed.)]. And as Tatha- 
 gata remained there, awaiting the time for asking alms, another 
 tower was erected, called " awaiting-time-tower," even as the 
 Gatha says : 
 
 " AU the Baddhas at night time go not among men. 
 They await awhile till the time of fasting be over. 
 Those who beg at improper times have great sorrow ; 
 Therefore it is an ordinance for ever, to abide the time." 
 
 Then Buddha entering in at the western gate of the city, pro- 
 ceeded in order through the streets asking alms — afterwards 
 leaving the city and taking his place beside some water (the river), 
 he sat down and ate ; and then washing his (hands and feet) he 
 proceeded northward by easy steps to the grove of Deer. As the 
 Gatha says : 
 
 " In the Deer park, the carols of the various birds resounding, 
 The place where the holy ones of old have ever dwelt. 
 The shining body of the world-honoured one also 
 Slowly advanced towards that sacred spot, as the sun for glory." 
 
 Now when the fire Kishis saw him approaching, they said one to 
 another, " This is none other than that Shaman of the Gautama 
 clan ; he has lost all his spiritual power, and is now approaching 
 with his body full of strength and grace ; let us disregard him — 
 let us offer him no reverence, let us not offer him an abode in our 
 company." [Now Adjnata alone did not feel these sentiments in 
 his heart, nevertheless he said nothing]. And so the G4tha says : 
 
 " See this Gotama now approaching. 
 Let us Eishis not disagree, 
 We wiU pay him no reverence or worship, 
 For he is a man who has broken his vow." 
 
 So it happened that in this mood the five Bishis awaited the 
 approach of the world-honoured one as he slowly advanced ; but, 
 at the same time, as they sat one beside the other, they were dis- 
 tressed beyond measure in their hearts, and desired above all things 
 to rise to salute him. Even as the Sakuna bird (the eagle), 
 caught in an iron net surrounded by fire, frets and tears his prison 
 chains to get away, so did those five men vex their hearts to rise 
 and pay the world-honoured one due reverence. At length, unable 
 
HISTORY OF BUDDHA. 249 
 
 longer to restrain themselves, they rose and offered him water for 
 his feet and all other necessary provision after his journey, and 
 then they exclaimed — " Welcome ! welcome ! our old friend Gotama ! 
 sit down and rest, and halt awhile in our company!" And so 
 the Gatha says — 
 
 " They presented to him an alms-dish and the three garments, 
 And they bowed themselves down at Buddha's feet ; 
 Moreover, they arranged a place for him to sit. 
 And offered him a water vessel and a pitcher." 
 
 Then Buddha, slowly approaching the place appointed for him, 
 took his seat; and being seated he reflected thus — "What sad 
 weakness is this of these five Eishis unable to keep the vow they 
 had just made together !" 
 
 Then they addressed Buddha as follows — "Venerable G6tama ! 
 your body is of a beautiful appearance, your face and your eyes 
 round and fresh, and all your senses in perfect accord; you must 
 indeed have found the elixir of immortality, and the way of 
 Ufe." 
 
 Then the world-honoured one replied, " Te Eishis ! mock not 
 Tathigata by calling him ' the venerable Gotama.' Te are in- 
 deed in the way of death, and shall reap sorrow and disappoint- 
 ment by continuing therein ; but I have found the way of Immor- 
 tality, and am now abiding in it. I am able also to instruct you 
 therein, if you will but attend and consider my words, if you will 
 but walk according to my directions ; if a man or woman will leave 
 the world, and foUow me, desiring to find that highest condition 
 of a true Brahmana, to reach the fountain head of such a con- 
 dition, then such an one shall surely find it, and arrive at the 
 desired goal j his faculties perfected, he shall cut himself off from 
 further birth and death ; and well-founded in his religious life he 
 shall hereafter receive no other form of temporary existence (bhava). 
 This is what ye should meditate on." And so the Gatha says — 
 " Those five Eishis mockingly spoke of Buddha as Gotama, 
 The world-honoured one in pity taught them, saying, 
 ' Let not your thoughts be so proud and high ; 
 Let go that pride of self, and obey and reverence me. 
 There is no pride of self in me, but perfect self-composure ; 
 I desire to change in you the ground of your destiny. 
 
250 THE ROMANTIC 
 
 I, who have heoome Buddha, honoured by the world, 
 
 For the sake of all living things, I would bring this good.' " 
 
 Then those five Eishis answered thus — " Venerable G6tama ! 
 In days gone by you vainly sought (by austerities) this condition of 
 Supreme Wisdom, you obtained it not then, how much less now, 
 weary as you are of the practice of abstract meditation, your body 
 in the fuU possession of its faculties and enjoying the complete tide 
 of its life !" 
 
 Then the world-honoured one, chiding these Eishis, said, " Speak 
 not thus ! Tathagata wearies not in the practice of religion, nor 
 loses his power of meditation nor relaxes his bodily discipline ! but 
 ye Eishis ! I have now attained the end of all, the condition of 
 ' Araha-Samma-sambudda.' And because I have thus attained the 
 way of life, ye Eishis should attend to my instruction, and not 
 oppose your minds to my instruction, for I am able to teach you 
 the one way by which alone ye may hereafter escape all (personal) 
 existence." 
 
 Then the five Eishis rejoined, "Venerable Grotama! surely in 
 old days you sought this Law and this condition of Supreme 
 Wisdom, till your body relaxed from very weakness its efforts." 
 To whom the world-honoured one replied, " Did ye, then, oh 
 Eishis ! know me ever lie or speak falsely in my instructions ?" 
 To which they answered, " No !" At this time, the world-honoured 
 one, projecting Ms tongue from his mouth caused it to reach to 
 both his ears, and to the nostrils, and then to cover his whole face, 
 after which he withdrew it again,i and said, " Can a man, oh Eishis ! 
 guUty of lying, perform such an act as this ?" To which they re- 
 plied, " No !" " Mock not, therefore, Tathagata, by saying that 
 he became weary of his bodily discipline, or that he has lost his 
 power of meditation ; whereas, in fact, he has attained a condition 
 of Supreme Enlightenment, and is ready to instruct you in the way 
 of life." [In the end the BisJiis submit to be taught, and assume the 
 robes and the personal preparation fit for a follower of Buddha.'] 
 
 [Kiouon XXXIII contains 6148 words and cost 3.074 taels.] 
 
 1 This extraordinary power of lengthening the tongue is con- 
 stantly attributed to Buddha, as one of the peculiar marks of his 
 person. Sometimes (as in the Lotus and elsewhere) it is exag- 
 gerated grotesquely into a power to cover the worlds of the uni- 
 verse with the same member. 
 
HISTOKY OF BUDDHA. 251 
 
 CHAPTEK XXXIV. 
 
 § 1. Then the world-lionoured one began to reflect as to where 
 the previous Buddhas had first turned the Wheel of the most 
 excellent Law, and in what manner, and what the truths first de- 
 clared were. Then the spot where he was seated began to heave 
 and quake, and at the same time five hundred lion-thrones appeared 
 in the garden. The world-honoured one, having respectfully 
 circumambulated three of these, took his seat on the fourth, with 
 his legs crossed, without fear, in perfect composure. And then 
 considering what truths the former Buddhas had first taught, he 
 found they were the four truths triply explained.' 
 
 At this time, being the fifteenth day of the month Vaishya, at 
 mid-afternoon, the world-honoured one began to preach the most 
 excellent Law of the four truths, which neither Brahman or Shaman 
 had been able to preach before. 
 
 On which occasion he addressed the five Eishis aa follows [here 
 follows a description of the peculiar characteristics of Buddha's voice] : 
 " Ye Bhikshus ! who have left your homes", there are two things ye 
 should finally and for ever renounce — all worldly sources of plea- 
 sure and bodily gratification, and also excessive mortification of 
 body, which neither tend to self-profit nor the profit of others !" 
 And so the G-atha says — 
 
 " Eeject and forsake places and modes of excessive penance; 
 Check and entirely control sensuous gratifications ; 
 If a man is able to follow these two lines of conduct 
 Immediately he will attain the true way of eternal Ufe." 
 Then the Buddha continued his address — " Bhikshus ! be assured 
 that I have given up each of these erroneous methods, and this is 
 the middle path to which I have attained; thus am I enlightened, 
 thus my eyes are able to see and my mind to know, and therefore 
 I have gained a condition of rest (santi), and am in possession of 
 complete spiritual Ufe, and have accomplished the acquirement of 
 perfect intelligence, and am now a true Shaman, and have reached 
 Nirvana and am perfected. If then, Bhikshus, ye wish to reach 
 
 1 This is the Evolution duodicimale des viritis referred to by 
 M. Leon Peer, Etudes Bouddhiques, p. 213. 
 
252 THE KOMANTIO 
 
 this condition, ye must also use this middle path which I have used, 
 and your eyes shall be opened, and wisdom shall spring up within, 
 and you shall enjoy rest and reach Nirvana, and the eight paths 
 of holiness (As'htanga Marga), viz.— Samyak-drishti, Samyak- 
 samkalpa, SamyagvElk, Samyagadjlva, Samyak-karmanta, Sam- 
 yagvyAyJma, Samyak-smriti, Samyak-samadhi. This, Bhikshus ! 
 is the middle path, which having attained to, my eyes are opened, 
 and I have found rest, etc. To this, therefore, ye ought to tend; 
 as the Gatha says — 
 
 ' Because of these eight paths leading aright, 
 A man casts off the trammels of life, death, and fear. 
 Having entii-ely got rid of all the effects of Karma, 
 Through eternity he shall no more receive migratory esistence.' 
 
 And now, Bhikshus ! listen and consider well what I have to say 
 respecting the four great truths. And what are these four ? 1. The 
 Sacred Truth that sorrow exists. 2. The Sacred Truth of the accu- 
 mulation of sorrow. 3. The sacred truth of the destruction (of 
 sorrow). 4. The sacred truth of obtaining or finding the path 
 (of complete deliverance). These are called the four Holy truths. 
 What, then, oh Bhikshus ! are the reasons they are so called ? 
 The sacred truth that sorrow exists is this, that there is in the 
 world the sorrow of birth, the sorrow of death, of disease and of old 
 age ; the sorrow of loving that which cannot be had or of hating 
 that which cannot be avoided, this is the sacred truth of sorrow. 
 And what is the meaning of the accumulation of sorrow? This is 
 the second sacred truth, Bhikshus ! and it is this, that the force of 
 desire (trishna) compelling the mind to seek fresh sources of en- 
 joyment in every place and on every occasion, that this leads to 
 every sort of a,nxious reflection and constant thought, and so re- 
 sults the accumulation spoken of. And what is the destruction of 
 sorrow mentioned before ? This is the third sacred truth, and it 
 is this ; the removal of and utter rejection of desire, so that it is 
 destroyed and put away for ever, the heart then has no anxious 
 thoughts or reflections, and in consequence attains the fixity of 
 rest. This is the third sacred truth. And what is it to attain 
 the path (of deliverance) ? This is the fourth sacred truth, and 
 it is this; to be able to acquire and walk in the practice of the 
 
HISTORY OF BUDDHA. 253 
 
 eight rules aforesaidj viz., Samyat-drishti, etc. This is called the 
 sacred truth of the " way." These truths, oh Bhikshus ! have been 
 on no occasion taught to me from without, they are self-revealed, 
 known by intuition, not acquired from any human source, but of 
 my own inborn power. [^These assertions are again and again repeated 
 in the Sanscrit original ; here only a digest is given (Ch. ed.)]. Neither 
 the first nor the second or either of the others have I learned from 
 other sources, I have heard them from no one, they are all self- 
 revealed, they spring- only from within myself. So it is I have 
 attained the condition of enlightenment I now enjoy ; so it is my 
 eyes behold the truth, so it is I have acquired complete wisdom ; 
 it is alone by my own power, by myself, by intuition from within, 
 and from no human source of instruction. [These assertions are 
 repeated in many ways, in the original Sanscrit (Ch. ed.)'] It was 
 thus, oh Bhikshus ! by thrice turning these four sacred truths and 
 arriving at the very bottom of the matter (which 1 had not done 
 when ye first sought my company), by simply perceiving the 
 sacred truths aforesaid, I arrived at the condition of Samyak- 
 sambodhi and at perfect enlightenment. Bhikshus ! by thus com- 
 prehending the twelve relationships (i.e., the twelve Nid^nas) 
 resulting from the complete consideration of these four sacred 
 truths I arrived at Anuttara Samyak Sambodhi, and so I have 
 accomplished my aim and become Buddha. 
 
 " Then it was, oh Bhikshus ! wisdom was bom in me, I was able 
 to see, my mind no longer confused or fickle, I obtained deliver- 
 ance. Bhikshus ! I have now reached my last birth ; hereafter 
 there is no more individual existence for me (bhava)." 
 
 When Buddha was thus declaring the marks (or, relationships) 
 of the Law, the aged Kaundinya, as he sat attentively listening, 
 arrived at a condition of supreme knowledge ; he was able to cast 
 away and reject the influences of sense (dust) and defilement, to 
 free himself from all trammels and bonds and obtain pure sight, 
 just as a garment freed from defilement is easily dyed and retains 
 its colour, so with him he cast away the defilements of sense, and 
 let go the hold of sorrow, and having done so, he stepped forth a 
 free man, his eye purified, he beheld the Truth. 
 
 At the same time, sixty thousand Devaputras also attained the 
 same condition of purified sight and perfect knowledge. 
 
 Then the world-honoured one, with his lion voice, spake thus — 
 
254 THE EOMANTIC 
 
 " No words can reaoh the depth of the law which I preach ; 
 The absolute,' the ever-peaceful Nirvana, hath no name or title. 
 The most excellent Kaundinya hath first attained to it. 
 The way I have sought and found is not an empty^ one." 
 And so the G-ltha says — 
 
 " Thus, at the time of the preaching of the profound law, 
 As the first and most excellent result of the love of the world- 
 honoured, 
 Kaundinya arrived at the possession of the pure eyes of the 
 
 law; 
 And afterwards innumerable Devas were equally blessed." 
 
 At this time all the Devas sang together and said, "Brother 
 Devas ! be it known that to-day, Bhagavata Tathagata Arahato 
 Samma Sambuddha, dwelling in the park of Deer, where, from 
 remote time, the Eishis have resided, has began to preach the most 
 excellent and sublime law, which neither Shaman or Brahman has 
 hitherto been able to declare." And so the Gatha says — 
 " Verily ! the world-honoured, gifted with Divine sight. 
 Turns the wheel of the Law of Immortality, for men ! 
 
 . He declares the one true and most profound system. 
 He establishes this wheel, honour'd by the three worlds. 
 He dwells near the city of Benares, 
 In the midst of the Garden of Deer he preaches thus." 
 Then all the Devas dwelling in that neighbourhood, having 
 chanted this song, the sounds thereof ascended to the abode of the 
 four great Kings, who took up the strain, and from them they 
 ascended to the thirty-three Heavens, the Devas of which on their 
 part took up the words, the sound ascending upwards to the Tama 
 Heavens [and so throughout the successive Heavens, to the highest 
 point of space]. 
 
 [Sere follows an account of prodigies which ensued, the falling of 
 delicious flowers, the sighing of gentle breeees, and the quaking of the 
 earth.'] 
 
 1 In the original the phrase is " chin ju," which is an expres- 
 sion denoting the nature of Tathigata, i.e., the Universal and the 
 Absolute. 
 
 ^ That is, " fruitless," or, " insufficient to convert others." 
 
HISTORY OF BUDDHA. 255 
 
 At this time, Kaundinya, rising from his seat and falling pros- 
 trate at the feet of Buddha, addressed him thus — "World-honoured 
 one ! I accept thy Law ! World-honoured, take me as a disciple, 
 I vow to obey and follow thee perfectly." 
 
 Then Buddha answered and said, "Welcome ! oh Bhikshu ! enter 
 into my Law, act the part of a true Brahmana, and extinguish all 
 the causes of sorrow." 
 
 Kaundinya, having assumed the character of a disciple, began to 
 address the other Bhikshus, according to their several capacities, 
 and exhibit the nature of the Law to them ; in this way, three of 
 them having gone a-begging, when they returned, and the six 
 (including Buddha) were together, then in regular order Bhadraka, 
 Basava,Mahanama,Asvajit, became disciples andassumed the robes 
 of ascetics ; and so the Gatha says — 
 
 " Bhadraka, Basava, Kaundinya, 
 Mahanama, and Asvajita : 
 These five first arrived at enlightenment. 
 And tasted the sweet-dew of TathSgata." 
 
 Then the world-honoured one addressed these five Bhikshus and 
 said, " Te Bhikshus ! it is because I have through every successive 
 birth, constantly practised the rules of right-recollection (Samyak 
 smriti), and because of this have been able to walk in the right 
 way (samyak karmanta), and by this means have attained com- 
 plete deliverance and perfect inspiration. So do ye also ! walk in 
 the same way, and ye also shall attain the perfect condition of 
 supreme intelligence !" 
 
 [Then Mdra Pisuna again appears, and addresses Buddha in taunt- 
 ing language^; to which Buddha replies , in terms of quiet defiance; 
 on which M&ra, disconcerted^ vanishes out of sight. '\ 
 
 [Buddha then proceeds to address the Bhikshus, and shows them the 
 
 non-reality [individuality] of all the constituents of finite existence 
 
 ■ (the five Skandha) : "It is impossible to say that either of these is ' 1,''^ 
 
 ' The verses used by Mara are precisely those found in Bigandet 
 (Burmese Buddha), p. 124. 
 
 2 That is "atta" or "atma." Thus, in the BrahmajUa Sutta, 
 Buddha says, " Priests ! some Samanas and Brahmins hold the 
 eternity of existences, and in four forms maintain that the soul 
 and the world are of eternal duration." Where Gogerley observes 
 
256 THE ROMANTIC 
 
 or that 'I' am either of these; rejecting this thought, therefore, 
 thecauses of sorrow and impermanency are perceived, and destroyed, 
 am,d hence comes complete deliverance." Having uttered this discourse, 
 the five Bhikshus obtained salvation and became Eahats; so that now, 
 including Buddha himself, there were six persons m the world enjoying 
 this condition.'] 
 
 The previous History of Kaundinya. 
 
 § 2. At tliia time, the world -honoured one addressed the Bhikshus 
 and said, " Listen, oh Bhikshus, and weigh my words well. I 
 remember, in days gone by, that there was dwelling in this place, 
 where the city of Benares now stands, a certain potter who offered 
 to receive into his house, during the interval of the summer rest, 
 a Pratyeka Buddha, who was suffering from some grievous bodily 
 ailment, and supply him with the four necessary articles re- 
 quired by the religious (food, clothing, bedding, medicine). The 
 potter, therefore, constructed, not far from his own abode, a con- 
 venient pansal ^ for the Pratyeka Buddha, and there lodged him. 
 and supplied all his wants. Now, it came to pass that the Prat- 
 yeka Buddha on that very night entered into the ecstasy known 
 as the ' ecstasy of fire ;' ^ and the potter, seeing the brilliancy of 
 the flame as it shone forth from the Pansal, thought thus with 
 himself — ' What can be the meaning of this fire burning in the 
 Pansal so brightly, and yet not disappearing, is it possible that 
 the Pansal itself is on fire ?' So then the potter, hastening to the 
 place, looked inside through a crevice in the walls, and there he 
 saw the Pratyeka Buddha sitting cross-legged on the seat, and his 
 body shining like the briDiancy of fire, and yet not consumed. 
 
 that "Atta" properly signifies the "self," and is either the soul, 
 being a, material form, or the soul, being sensation, perception, 
 reason and consciousness, (i. e., being the aggregate of the Skan- 
 dhas). If this Buddhist definition of the "soul" [the self (atta) 
 which is named the eye, the ear, &c.] were kept in sight much vain 
 controversy would be avoided. 
 
 1 That is, a " leafy hut," or a " sheltered abode." 
 
 2 Agnidhatu Sam^dhi." 
 
HISTORY OF BUDDHA. 257 
 
 Seeing this, lie returned to his house, and on the following day, 
 thinking over the wonderful sight he had seen, he arrived at a 
 firm condition of faith. Thus, during the whole season, the potter 
 attended to the wants of the Pratyeka Buddha ; he procured the 
 advice and medicines of a learned physician, and provided all 
 things necessary for the restoration of his guest, hut all in vain ! 
 and so at last the Pratyeka Buddha died. The potter, having seen 
 him thus enter Parinirvtoa, was filled with sorrow, and ex- 
 claimed, ' Alas ! alas ! ' as the tears coursed down his cheeks. 
 Then, the people around hearing the potter's lamentations, 
 began to assemble together, and inquire the reason of his sad 
 grief; on which he told them all about it. Wow at this time 
 there were other Pratyeka Buddhas, five hundred in number, less 
 one, who came flying through the air with sandal-wood offerings 
 to attend the funeral obsequies of the one who had died. Coming 
 thus, they addressed the potter and said, ' Tou should rather re- 
 joice, and be filled with joy ; for, because of your pious attention to 
 this Eishi, you shall in ages to come enjoy a complete reward. Per- 
 ceive you our spiritual capabilities or not?' The potter replied, 
 ' r see them.' Then they said, ' As we are, so was he ! he was 
 one of us.' The potter then said, 'But whence come ye, and 
 where is your abode?' To which they replied, 'Not far from a 
 city called Eajagriha there is a Mountain called "the mountain 
 where Eishis dwell" (Eishigiri), it is there we dwell and have our 
 abode.' Then the potter said, 'Welcome then, oh Eishis ! receive 
 the best my house can aflFord, and when you list, take your depar- 
 ture !' 
 
 "After having thus been entertained, they spake to the potter as 
 follows — ' In future times long hence there shall be born a Buddha 
 in the world, and you shaU be privileged to enjoy his company and 
 receive his instruction.' To whom the potter said, 'Venerable 
 sirs ; as the Pratyeka Buddha who came to my door was old, and 
 worn out with age; oh ! that I may when old at least obtain the 
 blessedness of receiving the instruction and profiting by the teach- 
 ing of that Buddha, Sdkya Buddha, whom ye name ! oh ! that I 
 may become one of his followers, and the first to receive the de- 
 liverance he wiU confer on his disciples !' Then the Eishis, having 
 given the potter a distinct assurance that all this would be the case, 
 forthwith departed, flying through space as they came at first. 
 
258 THE EOMANTIO 
 
 The potter, beholding this miracle, with his hands clasped 
 together, bowed down on his knees and worshipped. Then 
 taking the relics which remained after the cremation of the Prat- 
 yeka Buddha, he raised over them a stupa of magnificent propor- 
 tions, surrounded by successive wheels of railings, and capped with 
 banners, flags, and streamers of every kind; and he offered sandal- 
 wood offerings and scented unguents of the orthodox description as 
 he worshipped before it. Thus, owing to this root of merit, this 
 potter was afterwards bom as Kaundinya and became the first of 
 my disciples, and received the deliverance he now enjoys as the first 
 of the Eahats." 
 
 The History of Yasada^ (Ye-shu-to). 
 
 § 3. At this time, not far from the city of Benares, amongst other 
 trees, there was a certain Wyagrodha tree, remarkable for its 
 luxuriant growth. This tree was an object of veneration to all the 
 people, rich and poor, who dwelt in the neighbourhood, all of 
 whom, at certain seasons of the year, came to offer gifts and reli- 
 gious worship to it. And it came to pass that whatever prayer or 
 vow a man made whilst in the act of worship, the same was cer- 
 tain to be granted. But the fact was, that the previous Earma of 
 the worshipper was the sole cause of the fulfilment of his vow or 
 prayer ; yet men, not regarding or considering this, attributed it 
 entirely to the tree, and so continued to frequent the spot to offer 
 up their prayers, and to present their offerings." Prom this cir- 
 cumstance, the tree was commonly known as the " Divine tree 
 that granted all that was asked of it." Now at this time there 
 was dwelling in the city a certain wealthy nobleman whose name 
 was Supra Buddha (shen-hioh) ; this man was possessed of every 
 kind of wealth; cattle, elephants, horses, sheep; every kind of 
 
 ' The same as the Burmese Eatha (Bigandefs Legend, p. 112) 
 and the Singhalese Tasa, M. B. 187. 
 
 s Here we have an instance of the old faith (tree worship) of 
 India, brought into contact with Buddhist principles, which are 
 entirely opposed to the worship (properly so called) of any mate- 
 rial object. 
 
HISTORY OF BUDDHA. 259 
 
 grain and otlier produce ; besides gold, silver, and jewels. His 
 palace was of exquisite beauty, even like that of Taisravana, king 
 of tlie northern region. But he had no child. His friends, there- 
 fore, who visited him, besought him to pay religious worship to 
 the aforesaid tree, and to offer up his prayer in its presence, that 
 he might haTe a child born to his house. But he replied, "how 
 can that senseless tree, which is nothing more than a, piece of 
 wood, hear my prayer or answer it ; but we know that the accom- 
 plishment of every prayer depends only on the character of the 
 previous karma of the person offering it up, and if one desires to 
 have offspring, this also depends on the karma of both father and 
 mother. I decline therefore to betake myself to any such refuge 
 as this." 
 
 But the nobleman's relations urged their request, and cited 
 instances to prove the truth of their aUegatious, and said, "You 
 cannot doubt the truth of what we say — it is impossible not to be- 
 lieve these things — we know many undoubted instances in which 
 the prayer for offspring made to that tree has been granted ; do 
 you therefore go, make your request known with strong vows, and 
 you may be sure that a child will be born." 
 
 [Kiouen XXXIV contains 6320 words, and cost 3.16 taels]. 
 
 CHAPTEE XXXV. 
 
 § 1. Then Supra Buddha, the nobleman, overpowered by the en- 
 treaties of his kinsfolk, having collected certain of his household 
 together, he put into their hands hatchets and other instruments 
 for cutting and digging, and proceeded with them to the spot 
 where the Nyagrodha tree was standing. Arrived there, he spake 
 thus : " You tree ! I have heard from certain persons that you have 
 the power of granting the request of those who pay you religious 
 worship ! I would have you know, therefore, that if you will pro- 
 cure for me the birth of a weU-favoured man-child, I wiU offer 
 you every kind of offering, and pay you becoming veneration; 
 but if you cannot procure this boon for me, then I wiU out you 
 down, and root you up, and utterly destroy you, branch by branch. 
 
260 THE KOMANTIC 
 
 and bit by bit, till there is nothing left of you, and the very ashea 
 reraaining after you are burnt I will scatter to the winds and on 
 the waters, till you are utterly annihilated, and put clean out 
 of remembrance." 
 
 Now, when the Deva of the tree heard these words, he was 
 greatly distressed, and in much perplexity; and thought thus with 
 himself : " What power have I to give this man a child ? all that 
 depends on his previous conduct and the destiny attaching to 
 him from his former works. And yet men persist in saying that 
 this tree, in which from old times I have taken my residence, has 
 the power to do this or do that, and if I do not give him a child 
 he threatens to out down my abode. Alas! alas!" The tree 
 Deva, thus weeping and lamenting, resolved to go straightway to 
 Sakra, King of the Gods, and lay his case before him. Then forth- 
 with he ascended up to the Trayastriiishas Heaven, and falling 
 down at Sakra's feet in humble adoration, he spake thus : "All 
 hail ! illustrious King of Heaven ! Oh ! that you would help me ! 
 A certain nobleman threatens to cut down the tree in which I 
 dwell, and root it up, destroy and burn it, unless I grant him his 
 request that he may have a son ! Pity me, illustrious king ! Give 
 me some mode of escape; nor permit that tree to be thus destroyed 
 and burnt for want of some expedient by which the desire of this 
 nobleman may be gratified!" Then the Lord of Heaven (Tien 
 Chu),^ S^kra Maha Eaja, spake thus to the tree Deva: "Utter no 
 such words as these, oh Deva ! as though I had power to procure 
 such a boon for this nobleman ; for all this depends entirely on 
 his own individual merit. But fear not, nor tremble thus, oh 
 Deva ! for I wiU forthwith examine into this matter, and see what 
 the character of his destiny is." 
 
 Now, at this time there was a certain Deva Putra dwelling in 
 the Trayastriashas Heaven, whose sojourn there was just about 
 to expire, as was known by the five signs of decadence, which are 
 these : the flowers in the head-chaplet begin to fade; there exudes 
 a perspiration from beneath the arms; the garments begin to 
 grow old and soiled; the brightness of the body pales; and the 
 Palace couch of that Deva no longer has charms for him, but he 
 wanders restlessly this way and that. 
 
 1 Tien-chu, as is well known, is the expression used by the E. C. 
 Missionaries in China for " God". 
 
HISTOEY OF BUDDHA. 261 
 
 Then Sakra, seeing this was the case with the Deva Putra in 
 question, addressed him thus: "My son! your destiny here is ful- 
 filled, and, according to your Karma, derived from former births, 
 you are now about to descend to earth and to be born amongst 
 men ! but you shall be born in a, distinguished family ! " Then 
 the Deva Putra replied : " Would that I knew in what place and 
 position I am about to be born." Then Sakra Eaja answered: 
 " In Jambudwipa there is a certain city caUed Benares, in which 
 dwells a nobleman very rich and prosperous ; his name is Supra 
 Buddha J but though so rich, he despises all because he has no 
 child! Pray, then, make up your mind to be born in that city and 
 in his house ! " Then that Deva Putra, who had long set his mind 
 on the acquisition of final deliverance, answered Sakra Eaja thus ; 
 " Great and illustrious King of Heaven, I desire to be born in a 
 house not far from where Prabhapala Deva, who lately inhabited 
 this Heaven, now abides ; for he has arrived at perfect enlighten- 
 ment, and is now able to deliver all who come to him from the 
 misery incident on continual transmigrations. I prefer, there- 
 fore, not to be born in the house of that rich man of Benares." 
 To him Sakra ESja replied: "But it so happens that in the neigh- 
 bourhood of that very place, the enlightened-one is about to preach 
 the excellent Law, so that here is your opportunity at once to be- 
 come Ms disciple and arrive at the Deliverance you seek." Then 
 the Deva Putra consented to be born there. On this, the mighty 
 Sakra addressed the tree Deva, and said: "Go and teU that noble- 
 man that his prayer is answered ! he shall have a son, who shall in 
 his turn leave his home and become a Shaman." 
 
 And so the Deva Putra descended from Heaven and was incar- 
 nated in the womb of the nobleman's wife, on which she acquainted 
 her Lord with the fact, and invited him to rejoice in prospect of the 
 birth of a child. Then the Lord nourished and cherished his wife, 
 giving her every sort of food and nutritious support, in order to 
 procure a propitious birth ; he also distributed alms at the four 
 gates of the city to all the poor, with every other necessary. So, 
 at the end of the ninth month, the child was born — his skin bright 
 as gold, Ms head round, his nose like that of the parrot, etc. — of 
 perfect beauty. He had four nurses appointed to take special 
 charge of him. And then, when the time came to fix his name, 
 they called him "Yasada", because of the glory that appeared 
 
262 THE EOMAKTIC 
 
 above his head when he was born. And so he remained the only- 
 child of his parents. And thus he gradually increased in stature 
 and also in all useful knowledge. 
 
 Meantime, his father built for him three magnificent palaces, 
 one for the winter, one for the summer, and one for the spring and 
 autumn. He was supplied with every sort of pleasurable indul- 
 gence, and surrounded by an ever watchful retinue. 
 
 Now it so happened that the world-honoured one had just 
 begun to preach the law at Benares, when Sakra Eaja, descending 
 from heaven, came to the palace of Tasada, and entering into the 
 inner apartments stood there, and addressed the youth as follows : 
 " Dear Tasada ! it is full time for you now to leave your house 
 and become a religious mendicant ! " Tasada having heard the 
 summons in silence, immediately at dawn ordered his chariot to 
 be prepared for him to go forth in it to view the beauties of the 
 adjoining gardens ! 
 
 Now it so happened that on this very morning, the world- 
 honoured one, having robed himself in the orthodox way, carrying 
 his alms-dish in his hands, proceeded to the city of Benares in 
 company with Asvajit, to beg his meal for the day. Walking 
 along with a dignified gait he entered the city, and as it so 
 happened, he encountered Tasada as he was proceeding towards 
 the gardens. The latter, beholding the beautiful appearance of 
 Buddha's person, was filled with inexpressible joy ; he descended 
 from his chariot and bowed down in reverence at his feet, and 
 having three times circumambulated him in token of respect, he 
 again mounted his chariot and proceeded on his way. 
 
 Then Buddha, with a gentle smile on his face, addressed Asvajit, 
 and said: "Did you see this youth, Tasada, and the way in which 
 he behaved?" Asvajit replied in the affirmative; on which the 
 world-honoured one continued : " On this very evening this youth, 
 Tasada, will become a recluse, and soon will become a Eahat." 
 
 Now, Tasada having gone round the gardens, it happened that 
 Sakra transformed himself into an old and decrepit woman, just 
 dead, and ready to be buried, from whose body the worms came 
 out, and entered in everywhere, feeding on the- carcass. Tasada, 
 beholding this disgusting sight, his heart was filled with sorrow, 
 and he thought thus : " What pleasure can there be in any such 
 condition as this." He returned to his palace full of the'se thoughts. 
 
HISTORY OF BUDDHA. 263 
 
 and lay down to sleep. Then Sakra, by his Divine power, caused 
 all the women to be overpowered with sleep, and the lamps of the 
 palace to burn with a, sort of supernatural light. Meantime, 
 Buddha, perceiving by his innate power that Tasada on this 
 night would become a recluse, proceeded towards a certain river 
 called Varna (or Varana). [This signifies "to separate and ex- 
 clude".] Crossing over this river, he made for himself a small 
 Pansal (leaf-hut), and there sat down cross-legged. Tasada 
 having awoke, and seeing all the women lying about in disorder, 
 arising from his couch, passed out. Meantime, Sakra caused a 
 bright light to go before him as he pursued his way to his Father's 
 palace, and there seeing the women lying about in disorder, as in 
 his own, he proceeded on and came to the gates of the palace, 
 which opened of themselves without noise; then, proceeding to 
 the gate of the city, which was called Bhadra-pati, this too opened 
 of itself, without any noise ; on which Tasada advanced slowly to 
 the bank of the river Varana. Now, at this time the river had 
 suddenly become very shallow, and all along the banks the birds 
 were feeding in great numbers ; when lo ! the light which had 
 gone before him suddenly disappeared, and Tasada was left alone 
 in the gloom. He then began to bewail his unhappy condition, 
 on which Buddha, from the other bank of the river, caused his 
 body to emit a dazzling brightness, and with his arms stretched 
 out towards Tasada, he exclaimed " Welcome ! welcome ! oh ! 
 Tasada. There is nothing to fear here ! there is no -danger here ! 
 nought but rest and peace ! and perfect independence !" and so 
 the Gatha says : — 
 
 " Tathagata, having perceived his state of mind. 
 And having heard his lamentation, accosted him thus — 
 ' Come, then ! come, then ; oh, my Tasada ! 
 Take this way towards the fearless Nirvana ! 
 The world-honour'd one perceives all things. 
 The world-honour'd one knows aU things. 
 He can, therefore, read the thoughts of every heart ; 
 And so his words are fuU of hidden meaning.' " 
 
 Then Tasada, hearing these words, lost all fear, and experienced 
 a feeling of perfect rest, just as the thirsty and way-worn traveller, 
 who lights upon a lake of pure water, cool and refreshing, bathing 
 
264 THE EOMANTIO 
 
 in which and drinting thereof, forgets all his former griefs, so 
 Yasada, hearing the words of Buddha, lost every remnant of fear . 
 and anxiety, and experienced a sense of complete repose. Then 
 Yasada, filled with joy, took off his jewelled slippers, laid them on 
 the bank, and entered the river Varan^ to cross over it ; he left them 
 there just as a man who rejects some spittle from his mouth leaves 
 it, nor thinks of it again ! Then, on account of the shallowness of 
 the water, Yasada soon passed over, and having approached to- 
 wards the spot where Buddha was, and beholding all the excel- 
 lencies of his person, he fell down before him in humble adoration 
 and worshipped him. Then, arising, he stood on one side. Here- 
 upon Buddha, having preached to Yasada, and declared to him 
 the character of the four sacred truths, behold ! he received en- 
 lightenment, and, like pure water, his heart was cleansed from 
 every remnant of care. 
 
 Meantime, his wives, having woke up and perceiving that their 
 Lord was absent, began to raise a great outcry with much lamen- 
 tation, and hastened to his mother and said, " Dear Mother ! your 
 son is gone ! he was here yesternight, but now we cannot find him 
 in the palace!" His mother, filled with fear, then aroused her 
 husband and said, " My Lord ! your son Yasada is nowhere to be 
 found in the palace !" On this, he sent for the wise men and sooth- 
 sayers, and told them the circumstances, on which proclamation 
 was made from the four gates of the city, saying — " Whoever will 
 bring me news of my son, Yasada, where he is, or in what direction 
 he has gone, that man shall receive one hundred thousand lakhs 
 of money as a reward." On that very night the nobleman, Ya- 
 sada's father, distressed with fear and grief, was wandering forth 
 in his perplexity towards the Tarana Eiver, having passed through 
 the Bhadrapati gate, when he came to the very spot where the 
 priceless jewelled slippers which Yasada had left there, were lying ; 
 on seeing these, he said, " Then, my dear son is not dead ; for if 
 he were dead these slippers would not be here !" Leaving them 
 where they lay, the, father forthwith crossed the river in search 
 of his son. Buddha, perceiving the approach of the nobleman, de- 
 termined to exercise his miraculous spiritual power, and so he 
 caused Yasada to become invisible. On this the father, approach- 
 ing, addressed Buddha with great respect and said, " Have you, 
 venerable sir ! seen my son Yasada pass by this way, or not ?" 
 
HISTOEY OF BUDDHA. 265 
 
 To which the world-honoured one replied, " If you have leisure, 
 respected sir ! sit you down here awhile and rest ! and soon you 
 shall see your son '." Then the nobleman reflected thus — " It is 
 impossible for this Shaman to speak falsely — what he says must be 
 true !" and so he was filled with joy, he bowed his head at Bud- 
 dha's feet and sat down. Then Buddha began to preach to him, 
 and to explain in order the various truths of his system ; on which, 
 like a clean garment that easily receives the dye, he attained joy and 
 release, and accepted the three refuges and the five commandments 
 of the lay disciple. Then Buddha, by his miraculous power, caused 
 Yasada to appear ; on seeing him, his father exclaimed, "Dear son ! 
 your mother is weeping, and filled with grief on your account. 
 Dear son ! pity her condition and return to her lest she die of a 
 broken heart '." Then Buddha addressed the nobleman and said, 
 " Illustrious sir ! how think you ? can a man who has accepted the 
 three modes of refuge, and taken on him the vows of a religious 
 mendicant, can such an one return to his house and family again, 
 or not ?" To which he replied, " He cannot.'' Then Buddha said, 
 " Even so this Tasada, having obtained emancipation from the 
 world, can no more return to its pleasures; he is free from aU 
 family ties, and can no longer be subject to them." 
 
 Then the nobleman, having entreated Buddha to partake of his 
 alms, arose and proceeded a little way homewards ; on which Ta- 
 sada also arose from his seat and, bowing down at Buddha's feet, 
 besought him to receive him fully as a disciple. On which Buddha 
 said, " Welcome ! oh Bhikshu ! walk perfectly in the Law which I 
 declare, and thus become a perfect Brahmana.'' Buddha, having 
 said this, Tasada received perfect deliverance, and arrived at the 
 condition of a Bahat. There were now seven Bahats in the world. 
 
 Then, early in the morning, the world-honoured one, having put 
 on his robe, and holding his alms-bowl in his hand, having desired 
 Tasada to wait upon him, proceeded to the city and to the house 
 of the nobleman, Tasada's father. Arrived there, he entered into 
 the house and sat down. Then the mother of Tasada and his wife, 
 having come into his presence, bowed down and saluted Buddha's 
 feet. On this the world-honoured one proceeded to explain in 
 detail the rules of the system, and preached to them as well on 
 charity as on purity and rest. After this be expounded the four 
 great truths. And so it came to pass that they were able to cast 
 
266 THE ROMANTIC 
 
 off the defilement of sense, and to realise the inward cleansing 
 power of these truths; and as a pure garment which is dyed 
 easily, so they also attained enlightenment. 
 
 These two, viz., Tasada's mother and his wife, were the first 
 female disciples of Buddha who took refuge in the threefold gem, 
 and took upon them the five commandments of the lay-disciple 
 fUpasika). 
 
 Then the nobleman and his wife, with their household, presented 
 with their own hands to Buddha the choicest food and drink, wheat 
 and honey and rice, of which he freely partook. Then Subrabud- 
 dha and his wife, having taken the alms-bowl of Buddha, carefully 
 washed it, whilst Buddha himself remained resting. After which, 
 carrying with them smaller cushions, they arranged them in front 
 of Buddha, and themselves sat down to listen to his further exhor- 
 tations. Then Buddha, seeing their conduct in exact conformity 
 with his Law, freely preached to them, and caused them to under- 
 stand his doctrine fully. They on their part were filled with joy, 
 and accepted all they heard with sincere hearts. Then the world- 
 honoured one, rising from his seat, prepared to depart from the 
 city, and, followed by Tasada, he left the abode of his entertainer. 
 
 [Kiouen XXXV contains 6,310 words, and cost 3.155 taels.] 
 
 CHAPTER XXXVI. 
 The subsequent conversion of Yasada's friends. 
 
 § 1. Now at this time there were in the city of Benares four ex- 
 ceedingly rich and prosperous householders— the name of the first 
 Vimala [no pollution (Oh. ed.)]; of the second Subhada [illustrious, 
 or, good, shoulder {Ch. cd.)] ; of the third Purnata \_full and enough 
 (Gh. ed.y] ; of the fourth Gavpati [Lord of Oxen (Oh. ed.)}. These 
 four, having heard of Tasada's conversion, and that he had become 
 a Shaman devoted to the practice of a Brahmana,i having heard 
 this, began torefiect with themselves thus— "This is very singular, 
 there must be something very superior in the system of that great 
 Shaman to induce Tasada to behave in this way ; we will go for 
 ourselves and see what it is that great Shaman teaches." 
 
 1 That is, devoted to a pure life. 
 
HISTORY OF BUDDHA. 267 
 
 Having thought thus, they set out together and proceeded to 
 the place where Tasada was dwelling. 
 
 Arrived there, they respectfully saluted him and spake thus — 
 " Noble Tasada ! there must be something very superior in the 
 system of this great Shaman, to induce you to join yourself to his 
 company, and enter on the life of a Brahmana ; tell us, we pray 
 you, what his system is." Then Tasada brought these four, the 
 householders of Benares aforesaid, to the place where Buddha him- 
 self was. Arrived there they respectfully bowed down at his feet, 
 and then took a place on one side. Then Tasada addressed his 
 master as follows — " Maha Buddha ! honoured by the world ! these 
 four eminent persons — Vimala, Subhada, Purnaka, and Gavpati 
 — are very old friends of mine, and they have come here desiring 
 to learn what your system of doctrine is, in order to attach them- 
 selves to your person as lay disciples ; would that my Lord would 
 teach them and expound the truth in their hearing !" Then the 
 world-honoured one, of his great love and compassion, began to 
 explain in consecutive order the great principles of his system, 
 to wit, the character of true charity (Dana), morality (sila), pa- 
 tience (kshanti), and so on ; he went through the whole, step by 
 step, and explained his entire Law. So it came to pass, that these 
 four also received enlightenment, they cast off the defDement of 
 sense, and, as a pure garment is readily dyed, they also were 
 changed in heart. Then they arose and prostrated themselves at 
 the feet of Buddha, and respectfully addressed him thus— " Oh ! 
 Maha Buddha, world-honoured one, permit us, we pray you, to 
 become your disciples also, to leave our homes and take upon us 
 the rules of a Shaman." 
 
 Then Buddha replied, " Welcome, oh Bhikshus ! enter on the 
 course of true Brahmanas ! and follow me." 
 
 Then they received the accustomed tonsure, and after seven days 
 put on the three garments, and accepted the alms-bowl of mendi- 
 cants. Then, having passed some time in the woods as hermits 
 (aranyaka), they also arrived at the condition of Eahats. There 
 were novp^ eleven Eahats in the world. 
 
 In the same way fifty other persons, all friends of 
 Yasada, who were in the habit of coming to him from 
 
268 THE EOMANTIC 
 
 different countries, to converse and discuss questions of 
 
 importance, were all converted and became Eahats ; 
 
 so that the number of Eahats altogether amounted to 
 
 sixty-one. 
 
 § 2. And now the world-honoured one, having converted these 
 sixty persons in the Deer park near to Benares, desired to visit 
 other countries also, whereupon he spake to Tasada as follows — 
 " Dear Tasada ! I wish you now to remain here and not to follow 
 me, for you are but young and ill-prepared to bear the toil and 
 privations which the life of a travelling mendicant wiU require of 
 you; remain, then, I pray you, in this place, and receive the 
 nourishment and other necessaries you require at the hands of 
 your father and mother, who will care for you that you want 
 nothing." On this, Tasada, with reverence, replied, " I dare not 
 disobey your wishes, honoured by the world !" And so he remained 
 there at Benares. Now at this time there happened to be five 
 hundred merchant men at Benares who were formerly well ac- 
 quainted with Tasada's family; these, having returned home from 
 a distant expedition, heard the news about Tasada's conversion, 
 and began to reflect thus — " There must be something very 
 superior in the teaching of this great Shaman, to induce Tasada 
 to leave his home and become a disciple ; we will go and inquire 
 at his hands, and learn what this doctrine is." So, having repaired 
 to Tasada's abode, they addressed him thus — " Dear Tasada ! we 
 were formerly well acquainted one with the other, but we have 
 not met for a long time, for in truth we merchants have only just 
 returned from a, long voyage. But now, having come home, the 
 first thing we hear is, that you have become a recluse; we have 
 come to inquire, therefore, from you what it is that induced you to 
 take this step, and what the doctrines of your master are." Having 
 said this, they stood on one side. Then Tasada entered on an ex- 
 planation of Buddha's teaching, and in consequence these five 
 hundred merchants also became his followers, they left their homes, 
 .received the five precepts of the lay disciple ; but, nevertheless, 
 for many years they tried in vain to obtain perfect enlightenment 
 (i.e., acquire B6dhi, or become Eahats). 
 
HISTORY OF BUDDHA. 269 
 
 Buddha visits Sravasti. 
 
 § 3. Now it came to pass that Bhagavat, having gone through 
 various countries, at last came to Sravasti (Savatti), and had 
 taken up his abode in the garden of Jeta^ (Jetavana), within the 
 Vihara erected there for his accommodation. Then Yasada, 
 having passed many seasons at Benares, hearing that Buddha was 
 located at the Jetavana, set out, accompanied by the 50(1 merchant 
 men, to join him there. And so these wandering Bhikshus at 
 length arrived there. Then they were received according to 
 custom, and were entertained in the Vihara (or monastei'y) at- 
 tached to the garden. "Whilst thus entertained, however, it so 
 happened that they made much noise with their chattering and 
 shouting, and caused considerable confusion in the establishment 
 by their disorderly conduct. At this time Bhagavat, although 
 perfectly acquainted with the reason of it, yet asked Ananda 
 whence proceeded these shouts and disorderly noises. On this 
 Ananda related how that these 500 merchants had arrived at the 
 monastery in company with Tasada, and had claimed hospitality 
 and shelter. On this Bhagavat commanded Ananda to go to them 
 and reprove them for their conduct. After this they all came into 
 the presence of Bhagavat, and bending at his feet, they worshipped 
 him; and then, rising up, stood on one side, in silence. Then 
 Bhagavat addressed them — "Te Bhikshus, the noise and dis- 
 orderly shouting I heard just now reminded me of the clamorous 
 disputatious ways of men, some saying • Hoo ! hoo !' others 'ha ! 
 ha!' just like the shouting of fishermen one against the other, 
 when they are hauling in their nets ! Such conduct does not be- 
 come this place. I desire you therefore to depart hence at once!— 
 it is impossible for you to dwell with me I" 
 
 Then these Bhikshus, with submission, bowed down again at 
 Buddha's feet, and having circumambulated him three times, 
 departed from the Vihara. And so it was that they came to the 
 banks of the river Paragomati, and there sitting down, they re- 
 
 1 The gift of this garden by Anathapindana is a weU-knowu 
 event in Buddhist history. It is curiously illustrated in a sculp- 
 ture at Bharahut, lately brought to light by the Archaeological 
 Surveyor of India. 
 
270 THE EOMANTIC 
 
 mained together, practising themselves in the pure rules of the 
 life of a Brahmana, and giving themselves up to constant reflection 
 and self-examination, until at length they all were able to shake 
 off mundane influences, and became Eahats. 
 
 Then Bhagavat, having remained for some time longer in the 
 Jetavana of Savatti, resolved at length to go through the country 
 and visit other towns and villages ; and so, travelling on, he came 
 at length to the town of VMsali ; and there, taking up his abode in 
 a leafy hut by the side of the Monkey Tank, he dwelt. Then, as 
 the sun was going down, Bhagavat, arousing himself from the 
 religious reverie in which he had been lost, went forth from his 
 pansal into the open ground, and making a grass seat for himself, 
 he sat down, the priests, his followers, being arranged in order 
 around him. Then Buddha declared how he had seen in his 
 reverie those five hundred Bhikshus by the side of the Paragomati 
 Eiver, and a great light shining round them ; and he bade Ananda 
 to signify to them that they should come into the presence of 
 Buddha. Then Ananda dispatched a young Bhikshu with this 
 message. He, having heard the commands of Ananda, imme- 
 diately prepared himself to obey, even as the warrior braces on his 
 armour and clasps his helmet, in readiness for the expected strife. 
 And BO, in like manner, those five hundred Bhikshus, when they 
 had heard the message, prepared to obey ; and thus they all came 
 to the place where Bhagavat dwelt in the pansal beside the Mon- 
 key Tank at Vaisali. 
 
 The previous History of Yasada. 
 
 § 4. Then the world-honoured began to relate the previous history 
 of Tasada and these five hundred merchants in the following 
 words—" I remember, in days gone by, there was a certain man 
 Uving in Benares who thought thus with himself— 'If this business 
 in which I am engaged succeeds, and that other matter turn out 
 well, then I vow to give away in charity to Shaman or Brahman 
 every variety of choice food, as a token of my gratitude, as much as 
 ever he wants.' 
 '■ And so it came to pass that, his efforts having been crowned 
 
HISTORY OF BUDDHA. 271 
 
 with success, one morning, very early, he took every variety of 
 choice food with him, and went forth to the city gate, and there 
 sat down with this intention — ' Whoever shall come first to this 
 spot, whether Shaman or Brahman, to him will I offer this food in 
 charity.' Now it so happened that outside the city gate there 
 was a Pratyaka (Pase) Buddha dwelling, whose name was Nagara- 
 sikhi [perfect hair, or chaplet [Gh. ed.)], who, on this very morning, 
 had arisen early, and arranged his dress, etc. in order, with a view 
 to go a-begging within the city of Benares. Then, as he ap- 
 proached the gate, the citizen beheld him coming on with digni- 
 fied mien and measured pace, looking neither to the right nor left ; 
 and as he beheld him thus, his heart was filled with joy and satis- 
 faction, and taking his food, he offered it forthwith to this Prat- 
 yaka Buddha. Then the venerable personage, having received 
 the food, thought thus with himself — ' It is still early, and I have 
 met with this supply unexpectedly. I will, therefore, give myself 
 up to thought and self-examination for a time before eating.' 
 And for this purpose he went down to the river's bank, and select- 
 ing there a shady spot beneath a spreading tree, he sat down with 
 his legs crossed, and gave himself up to inward contemplation. 
 Wow it so happened that the King of Benares at this time was 
 called Brahmadatta [Virtue of Brahma (Oh. ed.)], a very celebrated 
 monarch ; and on this very day he was proceeding in his chariot, 
 surrounded by the four kinds of military cortege, beyond the 
 precincts of the city on a certain business. Just then a villager, 
 travelling towards Benares with an umbrella in his hand to shelter 
 himself withal, was advancing along the same road, when lo ! he 
 saw the King Brahmadatta coming onwards towards the very spot 
 where he was. Seeing this, he thought with himself, 'I will get 
 out of the way of the King '; and so, stepping down into a. bye- 
 path, he went onwards through the wood tUl he came to the river- 
 side ; and then, following the river's course, he went on towards 
 the city. As he was thus going, suddenly he came to the very spot 
 where the Pratyeka Buddha was sitting, lost in reverie, under the 
 tree, and his food by his side. And now it so happened that the 
 sun had risen so high that the spot where he was sitting, motion- 
 less and lost in contemplation, was no longer in the shade, but 
 exposed to the full glare and heat of the day. And so the perspi- 
 ration was bursting from every pore, and triokUng down his face. 
 
272 THE EOMANTIC 
 
 Seeing whicli the villager thought thus — • This Eishi is evidently 
 lost in abstraction, fulfilling some religious purpose ; and the sun's 
 rays, as they light on his body, must be a source of inconvenience. 
 I win stop here, and shelter him with my umbrella.' At length 
 the Pratyeka Buddha, perceiving that the time for taking food had 
 fully come, thought thus with himself — ' It is now time to take 
 food (12 o'clock) ! I will shake off this ecstasy and arise.' Having 
 done so, lo ! he beheld the man by his side holding an umbrella 
 over his head to shade him from the sun. In return for this act 
 of consideration, the Pratyeka Buddha immediately ascended into 
 the air, and exhibited before the eyes of the villager some wonder- 
 ful transformations ; he caused fire and water to proceed from his 
 mouth, and many other astonishing changes; so that the villager, 
 overcome by what he saw, was filled with faith, and bowed down 
 at the feet of the saint, uttering these words — ' Oh ! that I, in 
 future states of existence, may fall into no evil kind of birth ! ^ but 
 may be able to offer food, and provide other necessaries for this 
 Pratyeka Buddha.' 
 
 " Then he asked the saint where he lived, on which he replied, 
 'I live in such and such a place.' 
 
 " Then the villager at once proceeded to the place where his 
 pansal was ; he swept it and watered it with great care, and having 
 cleansed it from all pollutions, he requested permission to offer to 
 the Pratyeka Buddha the four necessary articles, viz., food, drink, 
 clothing, and medicine. After this he returned to his home, and 
 told his father, mother, and wife what he had witnessed; and 
 taking them to the pansal of the Pratyeka Buddha, they also 
 beheld, and finally requested permission to leave their homes and 
 become disciples, whereupon Nagarasikhi instructed the villager 
 to go and join himself to the company of some Parivrajakas (wan- 
 dering hermits) who were located near that spot, and ' after learn- 
 ing from them,' he said, 'how to subdue your appetites and to 
 practise complete self-control, then you may be in a condition, 
 when a future Buddha called SSkya comes into the world, to join 
 yourself to his company and become a Eahat.' 
 
 "After this, the Pratyeka Buddha died, and entered Nirvana, on 
 which they burnt his body, gathered together his relics, and 
 
 1 That is, be born either as a beast, or an Asura, or in Hell. 
 
HISTOEY OF BUDDHA. 273 
 
 erected a tower over them, and having decorated the tower with 
 flags and surmounting canopies they worshipped before it, offering 
 flowers and burning incense. So it came to pass that this vil- 
 lager, having for a long time practised the discipline of these 
 Paribrajakas, became a recluse, and on one occasion, as he went 
 to the city of Benares to beg, he accidentally saw the corpse of a 
 woman covered with a loathsome disease, and awaiting to be 
 burned ; worms and disgusting insects covered it — it was alto- 
 gether a loathsome sight. This spectacle so affected him, and im- 
 pressed his mind with the vanity and misery of life, that he 
 uttered this vow : ' Oh ! would that when Sdkya Buddha appears 
 in the world, I may become Lis disciple and undertake aU the 
 rules of a religious life, and so obtain deliverance.' And so, after 
 his death, he was born in the heaven of Brahma ; after that he was 
 again born in the world, and so successively through many births, 
 till at last he was born a great minister, rich and prosperous in 
 this very city of Benares; but stiQ his vow was not perfectly 
 accomplished. Afterwards, however, having been born as the 
 king of the country of Kasi, known by the name of Narakhi, he 
 was devoted to Kisyapa Buddha, and erected over his ashes a 
 Stupa, adorned with the seven precious substances. This Stupa 
 was called Dasavrika {ten marks, Ch. ed,), and was surmounted by 
 seven encircling discs placed there by the king and his different 
 relatives. On this account that king is now born as Tasada ; and 
 because formerly he held that umbrella over the head of the 
 Pratyeka Buddha, there is now over his head ' a precious chatta 
 ever appearing of itself,'^ and his father and mother and wife have 
 become my first lay disciples." At this time the world-honoured 
 one pronounced these Gathas : 
 
 " Thus by nourishing and tending holy men. 
 Great merit and corresponding recompense is acquired. 
 At present this reward may be as a man or Deva, 
 But hereafter it shall secure complete Nirvtoa." 
 
 [Kiouen XXXVI contains 6270 words and cost 3.135 taels.] 
 ^ This seems to relate to the origin of Tasada's name. 
 
274 THE EOMANTIC 
 
 CHAPTER XXXVII. 
 
 The History of Purna. 
 
 Now there was in a certain village between Kosala and Kapila- 
 vastu a great Brahman, whom Suddh6dana had made first minis- 
 ter of the country. He was exceedingly rich and prosperous, and 
 his palace was beautiful as that of Vaisravana,^ the king of the 
 Northern Eegion. He had one only son whose name was Purua- 
 maitrayani putra, of great personal beauty, unequalled fot grace, 
 and perfectly acquainted with the Tedas and Shasters. He was 
 born on the same day as Siddartha, and was of a most gentle dis- 
 position. Now it came to pass when he grew up that Pfirna, be- 
 coming dissatisfied with worldly occupation and pleasure, resolved 
 to become an ascetic. Accordingly, on a favourable occasion, 
 without naming his intention either to father or mother, he left 
 his home with thirty companions, and having reached the slopes 
 of the Snowy Mountains, they practised the life of the Paribra- 
 jakas [i. e., hermits). 
 
 After a time, having acquired spiritual faculties, he was able 
 to enter dhySna and perceive hidden truths. Being so gifted, 
 he said that he would use his spiritual power to find out what had 
 become of Prince Sidd&rtha, and whether, as yet, he had gained 
 the dominion of a sacred Chakravarti monarch. On this, ex- 
 ercising his faculty of divine sight, he perceived that the prince 
 had now become completely enlightened, and was preaching the 
 law for the good of Devas and men in the Deer park near Benares. 
 On this he was filled with joy, and communicated the intelligence 
 to his thirty companions. 
 
 Afterwards, setting out from the Snowy Mountains, they all 
 flew through the air, even as the Koyal Hansa king pursues his 
 flight, and thus arrived together at the Deer Park. Then Purna 
 going to the side of Bhagavat, bowed down before him, and placed 
 his foot upon his head ; and then raising his face, he kissed the 
 foot of Tathagata, as he prostrated himself before him, and after- 
 wards uttered these laudatory stanzas : 
 
 " Oh thou ! who in former days dwelt in the Tusita Heavens, 
 And thence came down in the shape of a white elephant, 
 
 1 The same as Kuvera, the God of wealth. 
 
HISTORY OF BUDDHA. 275 
 
 To be incarnated in the womb of the Divine Maya, 
 To be born in the royal house of the Sikyas ; 
 As the lotus springs unoontaminated from the water, 
 So was thy body pure and spotless in the womb. 
 What joy and delight was it to thy mother, 
 Desiring no carnal joys, but rejoicing only in the Law, 
 Walking in perfect purity, with no stain of wickedness. 
 Beholding her sou dwelling in her womb, as in a, golden cas- 
 ket," etc., etc. 
 
 Then after some time, Pftrna and his thirty friends aU became 
 Eahats. It was this Purna of whom the world-honoured spake as 
 follows : " Bhikshus ! know ye that of all my disciples, this Puma 
 win be the first for preaching the law amongst men ;" and so the 
 Gatha says : 
 
 " The world-honoured dwelling at Benares, 
 Spake in gentlest words to the great congregation. 
 This Bhikshu Pftrna, a true disciple. 
 Shall be the most distinguished of those who preach my law." 
 
 Story of Narada. 
 
 § 2. Now there was in South India, in this continent of Jambudi- 
 vipa, a country called Avanti ; and in the middle of that country 
 there was a. village called " Monkey-food "j and in this village a 
 rich and prosperous Brahman of the family of Katyayana; his 
 palace like that of Vaisravana, and himself perfectly versed in all 
 the literature of the Vedas and Shasters, so that the King made 
 him chief minister of the realm. Now, the eldest son of this noble- 
 man, having gone forth on his travels to complete his education, 
 returned, after a time,.perfectly versed in all the polite learning of 
 the day ; able to repeat the Vedas and Shasters, and acquainted 
 with all the learned works of the time. Then the father said to 
 his second son, who was called Narada, " Tou too, my son, may 
 now proceed on your travels and, like your brother, perfect your- 
 self in the literature of the day." Then Narada, having heard 
 these words, replied, " Noble father ! I am already perfectly ac- 
 
276 THE EOMANTIC 
 
 (juainted with all these works ; so that if my honourable father will 
 now assemble together the people, I will repeat the Vedas from 
 beginning to end." On hearing this, his father was greatly re- 
 joiced, and having convoked a large assembly, his son Narada 
 repeated before them aU the Vedas and the various Shasters, as 
 he had promised to do. 
 
 Then all the assembly exclaimed, " Well done ! well done ! clever 
 youth !" and Ma father, fiUed with joy, bestowed on him great 
 stores of wealth and jewels. But his elder brother, being vexed 
 at the celebrity which Narada thus acquired, began to plot against 
 his life ; on which his father made the following plan for his younger 
 son to escape the malice of his brother. There was a certain city in 
 that southern region called "Oudyani," and not far from the city 
 was a mount called Pandu (or, Pandagiri), in a cave of which an 
 old Eishi called Asita was living. This Eishi had so thoroughly 
 mastered the Vedas and the Shasters that he was able to exercise 
 every supernatural power, and to practise the four sorts of ecstatic 
 reverie. Then the rich Brahman and his wife brought Narada to 
 this old man and entreated him to take him as a disciple, and 
 perfect him in aU the knowledge necessary for the acquirement of 
 supernatural power. 
 
 Then the Eishi, accompanied by Warada, went to the neighbour- 
 hood of Benares, and having made a leafy Pansal outside the city, 
 he dwelt there, and during six hours of every day continually re- 
 peated this exhortation, " Narada ! Narada ! a Buddha has now 
 been born ; go, then, shave your head, leave your home, practise 
 the conduct of a Brahmana, and become a follower of the sage, for 
 your own and others good." Shortly after this the Eishi died, never- 
 theless, Narada, blinded by the adulations of men, was unable to 
 seek the refuge afforded by Buddha, the Law and the Church. 
 
 At this time, Elapatra, a NagarSja, conceived a strong desire to 
 forsake sin and become a religious person. This desire had haunted 
 him ever since the time of K4syapa Buddha Tath4gata, who had 
 told him that after a certain number of years S^kya Muni Tatha- 
 gata would be born; but as yet he knew not whether this had 
 come to pass or not. Now there was also another Naga E&ja, 
 called Sdgara, at whose palace ,were frequent assemblies of the 
 NSgas, and to these assemblies Elapatra repaired. On one occa- 
 sion, meeting a certain Yaksha Eija at the palace of S^gara, he 
 
HISTORY OF BUDDHA. 277 
 
 asked him if SAkya Buddha was already born in the world ; to 
 whom the Taksha replied, " I know not indeed; all I know is this, 
 that in a certain desolate region there is a Taksha city called 
 Arkabandu, and in this city there is » couplet of verses inscribed, 
 which are to this effect — " If no Buddha is born in the world, then 
 no man can read these verses ;" and, " if they can be read, stOl no 
 one can explain them except Buddha alone." Then Elapatra ad- 
 dressed that Taksha Eaja and said, " Dear Taksha ! go, I pray 
 you, and see if you can read these verses, and, if so, bring me an 
 account of them." Then the Taksha Eaja, having gone to this 
 city of Arkabandu, soon returned to the palace of Sagara ESja and 
 said, " Eejoice, oh Elapatra ! for I can read the verses, and therefore 
 be sure that Sakya Tathagata has been born ! And if any one can 
 be found able to explain their meaning, be sure that he is Buddha 
 himself." 
 
 Then Elapatra, with great joy, received these Gathas from the 
 Taksha. 
 
 Meanwhile, the two dragon Eijas, taking with them a Naga 
 maiden of exceeding beauty, and vessels full of the choicest food 
 and other rare offerings, went to the banks of the Ganges and 
 standing in the open space adjoining the river, repeated these 
 Oathas in the hearing of all passers by — 
 
 " In what does true independence consist ? 
 What is it that causes pollution ? 
 How can one attain perfect purity ? 
 What is it that deludes men most ? 
 Why is the deluded man so utterly deceived ? 
 And who is the really wise ? 
 From what associations must one be freed. 
 Before he can be said to be free indeed?" 
 
 Then these Dragon Eajas offered the gifts of rice and money, 
 and the Naga girl as a wife, to any one who could answer these 
 questions. At length Narada, who was now dwelling in Magadha, 
 knowing that the people would despise him if he did not under- 
 take to answer these Gathas, went boldly to the Naga Eajas and 
 asked them to repeat the verses in his hearing ; then, having heard 
 them, he promised after seven days to return with the true inter- 
 pretation of them. 
 
278 THE EOMANTIC 
 
 And so it came to pass that the six heretical teachers who 
 resided at Benares endeavoured to find out the hidden meaning 
 of these lines, in vain ; till at last Narada, hearing that Buddha 
 was residing in the Deer park near the city, went to him, and re- 
 spectfnUy requested him to explain the Gathas as he recited them. 
 Then Buddha said — 
 
 " Because of the ' six ' (Abhidjnas) a man becomes independent. 
 The pollution of Kingship is the great pollution ; 
 To be thus polluted and yet to know it not. 
 Is the great delusion of the world ; 
 To empty the great River (of transmigration). 
 This is the end of all expedients ; 
 And he who is able to do this 
 Is the only Wise man.'' 
 Then Narada, having brought this explanation, Elapatra, the 
 Niga E^ja, besought him to say where and from whom he had 
 received it ; for, said he, " Whoever communicated it to you, he 
 is the true Buddha come into the world." Then Narada answered, 
 " As you say, oh Naga Eaja, the explanation is not mine. 
 It is the great Sage, the Holy Buddha, who has revealed it, 
 Whose body is marked by all the distinguishing signs ; 
 He alone was able to unravel its meaning." 
 Then Elapatra, having inquired where Buddha was dwelling, 
 Narada again replied in verse — 
 
 "The great independent one (Isvara)' among gods and men 
 Is now dwelling within the Deer garden of Benares ; 
 There he is declaring the doctrines of his system 
 With a voice like that of the lion in the forest." 
 Then Narada, having further bared his right shoulder and bent 
 his right knee in adoration towards the spot where Buddha was 
 residing, Elapatra also in the orthodox manner made obeisance 
 towards the same quarter, and repeated the formula, " Namo Bhag- 
 avata Tathdgataya Arya Sambuddha " (three times). 
 
 Then Elapatra resolved not to use any spiritual transformation 
 but in his own natural body to behold Buddha ; on which, extend- 
 ing his body from Taxasila to Benares, a distance of three hundred 
 
 1 The word "independent" means here "self-dependent," or 
 "self-sufficient" {swayambhu]. 
 
HISTORY OF BUDDHA. 279 
 
 and sixty yojanas, Ms head reached to the spot where Buddha was, 
 while his tail was still in his palace. Then his head, like the prow 
 of a ship, or the trunk of an elephant, emitting aU sort of flame 
 and lightning flash, and uttering every sort of terrible sound, bent 
 before the world-honoured one, who, on his part, only said, " Wel- 
 come, Elapatra ! It is long since I have seen you. Welcome, oh ! 
 NAga Eaja I" 
 [Kiouen XXXVII contains 6,167 words, and cost 3.083 taels.] 
 
 CHAPTEE XXXVllJ.. 
 
 § 1 . Then Elapatra, perceiving that he was known, transformed 
 himself into the shape of a Manava youth, and approaching Bud- 
 dha, bowed down before him, and then, standing apart, repeated 
 these verses — 
 
 " In what does true independence consist ? 
 What is it that really pollutes and deceives a man ? 
 And who is the pure and unspotted man ? 
 And what is it that brings delusion ?" etc. etc. 
 
 (Then Buddha replies as before.) 
 
 Then Elapatra added, by way of inquiry, the Qitha, following— 
 " By doing what, and observing what rules. 
 And acquiring what ground of merit, 
 May one attain an excellent condition as Deva or man. 
 And so lay up in store future blessedness ?" 
 To which Bhagavat immediately said, in reply — 
 
 " Ministering to the worthy ! doing harm to none ! 
 Always ready to render reverence to whom it is due. 
 Loving righteousness and righteous conversation. 
 Ever willing to listen to that which may profit another, 
 Eejoioing to meditate on the true Law, 
 And to reflect on the words of Divine Wisdom, 
 Practising every kind of self-discipline and pure life, 
 
 Alwavs doing good to those around you. 
 
 *** * * * 
 
 This ia indeed the wisdom of a true disciple." 
 
280 THE KOMANTIC 
 
 Then Elapatra, regarding Buddha with attention, began to weep ; 
 on which Buddha inquired why he did so. On this Elapatra re- 
 joined, " I remember in days gone by, that I was a follower of 
 Kisyapa Buddha, and because I destroyed a tree called ' Ha ' I was 
 born in my present shape, and was called ' Elapatra.' Then this 
 same K^syapa told me that after an indefinite period, when Sakya 
 Buddha came into the world, that I should again receive a human 
 shape, and so by becoming a disciple attain final deliverance, and 
 it is for this reason I weep !" Then Elapatra, having taken refuge 
 in Buddha, the Law and the Church, departed, having first offered 
 to Narada the money, and the Naga girl, both of which he refused.' 
 
 After this, Narada and his companions became disciples, and 
 because he was of the family of Katyayana, he was called " the 
 great Katyayana;" and of him it was Buddha said— "He of all 
 my disciples shall be most distinguished in the definition of words, 
 and fixing their true meaning. " And then Buddha narrated_the 
 following history respecting Katyayana in his former births— "I 
 remember in years gone by, in the middle of this Bhadra Kalpa, 
 when men's lives were twenty thousand years in duration, that 
 there was a certain Buddha born, whose name was Kasyapa. (This 
 Buddha also preached the Law in this Deer park, near Benares. 
 A certain religious person, having come near to hear this Buddha 
 preach, made the following vow — 'May I also in future years 
 become like one of these disciples, and be privileged to attend 
 on the person of a true Buddha.' This disciple, oh Bhikshus ! was 
 the present Narada, who is none other than the great Katyayana." 
 
 Story of Sobhiya.^ 
 § 2. At this time, in North India, there was a city called Taxasila 
 
 ' This story seems to be the subject of one of the groupa>at 
 Bharahut, lately discovered by the Archseological Surveyor of India, 
 and thus described by him — " A bas-relief representing a Naga 
 chief kneeling before the B&dhi tree, attended by a, number of 
 Nslga followers, with this inscription, ' Erapato Nagaraja Bhaga- 
 vata vaudate,' i. e., ' Erapatra, the Nfi,ga Raja, worships Buddha.' " 
 F. Report of Archwol. Surveyor of India, 1874. V. also Jul. ii, p. 152. 
 
 2 ride"Manualof Buddhism," p. 254. 
 
HISTORY OF BUDDHA. 281 
 
 [severed rock (Ch. ed.)]. There was a certain family living in tliat 
 city, in which were born unexpectedly two children— twins — the 
 one a boy, the other a girl. Then the parents, having sent for a 
 renowned soothsayer, had the horoscope of these children cast at 
 once. The wise man pronounced the tokens of the female child 
 unlucky. The mother, having heard this, began to think with 
 herself— "This child will be the cause of much anxiety to us, she 
 will never find an honourable condition of married life." Having 
 thought thus, she inquired after a woman belonging to the Pari- 
 brajakas,^ and begged her to take care of the child, and that she 
 would pay all expenses. 
 
 So, then, it happened that this child grew up under the care of 
 the Paribrajaka woman, and was duly instructed in all the wisdom 
 of the day, and grew more and more comely as she increased in 
 years. At this time a certain Paribrajaka from North India, 
 having met this woman, and being much struck with her beauty, 
 fell in love with her ; but, to avoid a public scandal, they agreed 
 that there should be a disputation between them, and whoever 
 prevailed that the other should be slave and servant. Accordingly, 
 having met, the disputation began, and the female being defeated, 
 she joined herself to the company of the other; and taking his 
 slippers and water-vessel, in token of her servitude, she went 
 her way. After having come together, a change took place in 
 the woman's appearance, which caused the man to forsake her ; but 
 before doing so she said, "It is because I have lost my beauty 
 that you are about to leave me, and I shall die alone and neg- 
 lected." On this the Paribrajaka said to the woman, "Take 
 this golden ring, and if you give birth to a girl, use it for your 
 mutual support ; but if you give birth to a boy, then commit the 
 ring to his care, and bid him set out and search till he find me, his 
 father, and by this ring I shall know him." And so, taking his 
 leave of the woman, he turned, and. went on his way. Then 
 the woman, travelling about, came at length to the village 
 of Ma-tou (MathuraP); and there, in a secluded spot, called the 
 White Cloud Valley, she brought forth a son, in the district-hall, 
 and so she called the child Sobhiya [district court {Ch. ed.) ]. Then 
 
 8 Vide M. B. 254. The Chinese tika defines the word as a "wan- 
 derer" [hing-hing). 
 
282 THE KOMANTIC 
 
 all the people round about, seeing her destitute condition, moved 
 with pity and commiseration, brought every necessary article of 
 food and clothing for her use and the use of the child. And so 
 the boy grew up, instructed by his mother in the three Vedas, and 
 all the liberal arts.^ 
 
 At length Sobhiya one day asked his mother who his father was, 
 and where he was to be found; on which his mother said, "Tour 
 sire, dear child, lives somewhere in South India; go, then, and 
 seek for him"; at the same time she gave him the ring as a means 
 of recognition, and forthwith the young man set out. So, travelling 
 from town to town, and village to village, he arrived at length in 
 South India ; and there, hearing of a celebrated champion of logic, 
 who challenged all comers to dispute with him, Sobhiya, not 
 knowing it was his father, forthwith sounded the drum of the law, 
 and said — "I am ready to meet in disputation any Paribrajata, 
 man, or woman, who dares to encounter me in discussion." Forth- 
 with the Paribrajaka came forward, and being immediately moved 
 with feelings of love at the sight of the youth, asked him — " Who 
 are you, and whence come you ?" On this an explanation took 
 place, and, by means of the ring, the father was convinced that 
 the youth was no other than his son. So, taking him, he instructed 
 him in every religious practice, including the power of dhyana 
 (ecstasy), and other acquirements connected with the profession of 
 a hermit — and after that he died. 
 
 Then Sobhiya, his father being dead, gradually journeyed on, 
 till at last, coming to the sea-coast, he there made him a Pansal to 
 dwell in, and took up his abode there. And so he remained for a 
 time practising the power of abstract meditation (dhyana) and the 
 five spiritual faculties ; and so he boasted that he had acquired 
 the dignity and privileges of a Rabat. 
 
 Now, Sobhiya's mother, dying, was born in the Trslyastrinshas 
 heavens ; at which time the world-honoured one, having obtained 
 supreme wisdom, was preaching in the Deer park near Benares. 
 The news of this having reached the thirty-three heavens, it came 
 also to the ears of the Devi, the mother of the young man So- 
 bhiya. On this she exercised her spiritual power of sight, to find 
 out where her son was ; and seeing that he was occupying a Pau- 
 
 ^ Tayo vede Sabtasippdni ca. Fausboll, 5 Jatakas, p. 32 n. 
 
HISTOEY OF BUDDHA. 283 
 
 sal by tlie sea-sliore, she appeared to him in a vision by nigbt, and 
 discouraged Mm from thinking he was a Eahat, and bade him go 
 seek the instruction of Bhagavat in the Deer park. Then Sobhiya, 
 not being disobedient to the heavenly visitor, set out on his jour- 
 ney ; and wherever he came he challenged all disputants to meet 
 him in discussion. So he drew near to Benares, and there, hear- 
 ing of the celebrated six teachers, Purna, Kasyapa, and so on, he 
 immediately sought their company, and having saluted them, he 
 arose and stood on one side. 
 
 [Kiouen XXXVIII contains 6,234 words, and cost 3.117 taels.] 
 
 CHAPTER XXXIX. 
 
 § 1. Then Sobhiya inquired of Purna, Kasyapa, and the others, 
 what their system of religion was, and proposed various questions 
 to them respecting subjects which caused him doubt ; but their 
 answers were only confusing and unsatisfactory. He turned away, 
 therefore, and sought the company of Masakali Gosala, and the 
 other Nirgranthas, with the same success. At length he deter- 
 mined to seek the company of the Great Shaman (Gotama), and 
 lay bare his doubts before him, and request a right solution of 
 them. So he came, and found the world-honoured one bright (as 
 the moon) in the midst of the stars of heaven, glorious among the 
 assembly of Bhikshus who surrounded him. Then, prostrating 
 himself at his feet, he rose up, and took his place on one side; 
 after which he addressed the world-honoured thus — 
 
 "I am Sobhiya, a man of religion (Bodhi), 
 And on this account I have travelled far and come here. 
 Because I have doubts, and I desire to ask a learned man 
 On my account to explain them, and satisfy me ; 
 Oh, would that you would solve my doubts. 
 And answer me, one by one, the questions I put. 
 And so, explaining these things as I name them. 
 Gradually open out to me the clear light of truth.'' 
 
 To whom the world-honoured one replied — 
 
284 THE EOMANTIC 
 
 " Sobhiya ! thou hast come from afar. 
 Desiring to ask me respecting your doubts ; 
 Ask, then, now ! and I will explain. 
 According as your queries are put, in order." 
 Then Sobhiya, struck with the calm and self-possessed appear- 
 ance of Gotama, addressed him thus with all reverence — 
 " Holy one ! tell me what means the word Bhikshu ? 
 "What means the expression, to 'overcome and subdue'? 
 Seeing and knowing what things is it, that a man is called 
 
 ' Buddha' . 
 Oh ! that the world-honoured one would explain these things 
 to me I" 
 At this time, the world-honoured answered Sobhiya in the follow- 
 ing stanzas — 
 
 " A man who endures constant penance in search of wisdom. 
 Overcoming all doubts, and crossing over to the shore of Nir- 
 vana — 
 Letting go all thoughts of what exists, and what does not exist. 
 Thoroughly practising the rules of aJJrahmana ! he is a Bhikshu. 
 Whoever is able to forsake all systems, and practise right- 
 recollection. 
 Living in the world, and doing no harm to aught that lives. 
 Able to acquire a body spotless and pure. 
 And escape all the toils of sorrow ; he is called calm. 
 Able to control all the senses and objects of sense. 
 And to subdue all obstacles in the way; he is called True. 
 Living above this world, and aU other worlds. 
 Awaiting the time of Nirvana ; he is called Virtuous. 
 Toiling through ages of suffering. 
 Receiving births and deaths in succession. 
 Yet not soiled by the pollution of the world ; 
 This man is rightly called ' Buddha ' ". 
 
 [And much more to the same effect ; after which Sobhiya be- 
 comes a disciple.] 
 
HISTOET OF BUDDHA. 285 
 
 The Story of the Chief Soldier (Senapati). 
 
 § 2. Now at tMs time people from all quarters were flocking to 
 Buddba, to hear him preach, and join his community ; on which 
 Buddha, after due consideration, resolved to send his followers 
 through the different districts, towns and villages, to teach and 
 explain his system of doctrine, and so prepare the way for their 
 becoming disciples. So, early in the morning, on a certain day, he 
 assembled the Bhikshus together, and addressed them thus — 
 " Bhikshus ! I desire to go into retirement for a time ; go ye and 
 visit the different cities and towns of the land, and prepare the 
 way for my coming." Moreover, he gave them directions as to the 
 mode of receiving all who sought to become disciples — that they 
 should receive the tonsure, and wear the robes of a mendicant, and 
 be instructed in the other rules of right behaviour, such as bend- 
 ing the knee and clasping the hands ; and, finally, how they ought 
 to take refuge in the threefold formula (Buddha, the Law, the 
 Church). Then Buddha, having sent them forth, retired to the 
 Deer park, and there rested for a time, having already signified 
 his intention to proceed gradually towards Uravilva, and the vil- 
 lage of the soldier -lord (Senapati), to preach the law for his sake 
 and others. 
 And so the Gatha says — 
 " Bhikshus ! having myself escaped from all sorrows, 
 
 I desire my own profit to redound to the good of others; 
 
 There are yet a vast number of men enthralled by grief — 
 
 For these we ought to have some care and compassion. 
 
 Do you, therefore, oh Bhikshus ! 
 
 Each one go forth by himself, to teach the world ; 
 
 Whilst I, by myself, go from this place 
 
 Towards the village of Uravilva, to preach there." 
 
 Then again Mara came to the spot where Buddha dwelt, and 
 addressed him thus — 
 
 " Tou, oh Shaman ! are bound by the same cords 
 As those which bind both gods and men ; 
 Tou are entwined in the same meshes as they. 
 And from these thou canst never escape ! " 
 
286 THE KOMANTIO 
 
 Then the world-honoured one recognising at once, from the words, 
 that they came from M^ra the wiciied one, replied to him in a 
 G4tha as follows — 
 
 " Long ago have I escaped from all the meshes of the net j 
 No more am I hound with the cords which bind gods and men; 
 My body has been released from all these trammels. 
 And I have conquered thee, oh wicked one ! What more, 
 then, dost thou seek p" 
 
 Moreover, he added the following Gr4tha — 
 " The five pollutions that affect the human race — 
 The power of beauty, sound, odour, taste, and touch — 
 These I have long since cast away and rejected. 
 And in so doing I have conquered all thy power, oh Mara !" 
 
 Then the devil took to flight, and left the enlightened one. 
 Then the Bhikshus addressed Buddha, and said — " Suppose, on 
 
 our entering a town or village, we are asked what is the meaning 
 
 of the word Shaman or Brahman, what answer shall we give ?" 
 
 To whom Buddha replied in a verse — 
 
 " A man who has for ever destroyed the source of evil desire. 
 And left no longer in himself a seed of covetousness. 
 Who is calm and at rest, both in body and soul — 
 This man is rightly called a Shaman and a Bhikshu, etc., etc. 
 Cleansed thus from all personal defilement, and coming out of 
 
 the world. 
 He is truly a homeless one — a disciple indeed." 
 
 The Bhikshus then inquired what words they were to use when 
 begging their food from door to door; to whom Buddha replied— 
 "The, wise man, in begging, uses no words. 
 Nor does he point to this or that in accepting food ; 
 But silently he stands, lost in thought and self-recollection. 
 He who thus begs is indeed a true Shaman. 
 Whoever sees a religious person thus begging his food. 
 May be sure that he is worthy of his charity, and a real dis- 
 ciple.'' 
 
 [After some further conversation, the Bhikshus respectfully 
 salute their master and depart.] 
 
HISTOEY OF BUDDHA. 287 
 
 Now the guardian spirit, who kept watch in the grove where the 
 Bhikshus had been, perceiving that the place was now empty and 
 without occupants, came to Buddha, and inquired of him the rea- 
 son why the disciples had gone, and whither they were going; on 
 which Buddha replied^ 
 
 " These disciples of mine, perfect in self-restraint. 
 
 Have gone forth to convert the world 
 
 They have gone to Kosala, 
 
 And to Vaisali, 
 
 And to the land of AyudhyS,, 
 
 And to the region of the diamond-fields,^ 
 ■ To subdue and remove the doubts of men, 
 
 Eespecting the truths of the law which I declare." 
 
 So it came to pass, when the time of the Summer's Best ' at 
 Benares was past — the world-honoured one having sent his dis- 
 ciples forth to preach and teach — himself set out for TJravilva, 
 where he had practised the austerities he endured for six years. 
 Now, in that village of TJravilva there was a great Brahman called 
 Senapati, who had resided there from very remote time, for the 
 purpose of instructing and benefiting the people. So it came to 
 pass that, as Buddha was journeying along the usual road near to 
 this village, that he saw a copse of beautiful trees by the wayside, 
 and, feeling fatigued, he retired to this shady retreat for a time, 
 and sat down beneath a tree of remarkable beauty. 
 
 Just at this time there was a party of thirty young men enjoy- 
 ing themselves in this same wood, all of whom, save one, had a 
 pleasant female companion as an associate. Then the others, 
 seeing that one of their number was not accompanied by a com- 
 panion, began to contrive how to find one for him, but without any 
 success, till at last they got a common dancing girl to join herself 
 to their company, and associate with the young man who was alone 
 without a female friend. So they passed their time in singing and 
 
 1 Literally, the region of the district of the Great Diamond 
 country (Vajra). 
 
 ' The Summer Eest, as is well-known, is the season of the rains, 
 during which Buddhists met together under the cover of some 
 frienfiy roof or monastery. This season is sometimes called their 
 "Lent." 
 
288 THE ROMANTIC 
 
 dancing, till, night coming on, they gradually sank to rest, and 
 were soon asleep. Then the dancing woman, seeing they were all 
 asleep, arose, and having taken such jewels and property belong- 
 ing to the men as struck her fancy, she departed out of the 
 wood. Then the young man whose companion she was, waking 
 out of his sleep in the morning, and finding his fair companion 
 gone, aroused his fellows, and they all set ofi in pursuit of her. 
 Suddenly, under a tree, they lighted on Buddha, sitting in a per- 
 fectly composed manner, and conspicuous for his superhuman 
 beauty and dignified mien. Addressing him respectfully, they 
 asked him if he had seen the woman of pleasure, their former 
 companion, go by that way ? To whom Buddha replied : " Tell 
 me, I pray, all about this woman of whom you speak; why did 
 she come to you, and from whence ?" Then they related to him 
 the story of their adventure. On this Buddha replied to the 
 young men thus : " Listen to me, oh youths ! and I will ask you 
 a question — whether it is better, think you, to find yourselves, 
 or to find this woman whom ye seek?" They replied — "It 
 would certainly be better to find ourselves." Then Buddha 
 invited them to sit down whilst he recited to them his law [omd in 
 the end they were all converted, and became Eahats]. 
 
 Then Buddha, passing on through the wood, came to another 
 beautiful tree, and there sat down. Whilst seated thus, it so hap- 
 pened that sixty travellers drew nigh; and seeing Buddha, so 
 beautiful in form and figure, thus resting, they drew nigh to him, 
 and having heard his exposition of the law, they also were con- 
 verted and became Eahats. 
 
 [Kiouen XXXIX contains 5,834 words, and cost 2.917 taels.] 
 
 CHAPTEE XL. 
 
 § 1. So Buddha, by easy stages, at length arrived at the bank of 
 the river Ganges ; then a certain ferryman, whose boat was on the 
 margin of the river, seeing the venerable one approaching, hurried 
 
HISTORY OF BUDDHA. 289 
 
 him and exclaimed: "Welcome! world-honoured, whence come 
 you thus unexpectedly ? Deign to enter my boat, that I may 
 transport you to the other side !" Then Buddha, having gone on 
 board, began to instruct the ferryman according to the purport of 
 the following Gathas — 
 
 " If you should allow your boat to lie useless in the sun (on the 
 
 shore). 
 Little the profit that your calling would bring you ; 
 So if you can let go your hold on the shore of desire and 
 
 appetite. 
 Soon shall you attain the reward of your enterprise, and arrive 
 
 at Nirvdna," etc.. eto.^ 
 
 Having thus preached to the ferryman, suddenly there appeared 
 in his hands an alms-bowl, and his hair seemed as though it had 
 only just been shaved, and his appearance altogether was like that 
 of an old Bhikshu ; and thus, having preached further to him, this 
 man, too, became a Eahat. 
 
 bo, by degrees approaching nearer to XJravilva, Buddha saw 
 before him a Brahman youth, very beautiful to behold, in his left 
 hand a golden ewer, in his right a precious staff. This was Sakra, 
 who had assumed this shape. And so going on his way thus pre- 
 pared before him, he arrived at length at the village of the soldier- 
 chief, and, approaching his house, he entered it and sat down. 
 Now this illustrious Brahman had two daughters, one called Nandi, 
 the other Bala, who went forth on beholding the venerable one, 
 and escorted him with much reverence within the house. On 
 their account Buddha began to explain the four sacred truths, and 
 so they also became disciples. And forthwith they took from his 
 hand the alms-dish which he carried, and filling it with every sort 
 of tasty food, they brought it again to him, and desired him to 
 eat. 
 
 Then the world-honoured one, having received the food, at once 
 left the village, and proceeded onwards. 
 
 At this time, the great Brahman called Deva, having heard from t 
 some other quarter that Buddha, the great Shaman, had returned 
 to the neighbourhood of Uravilva, forthwith began to reflect thus 
 
 1 These G-athas are obscure. 
 
290 THE EOMAKTIC 
 
 with himself—" I remember, in former days, having asted this 
 great Shaman to accept at my hands an offering of food; and now 
 I am so poor that I can present him with nothing worth his accept- 
 ance. What expedient shall I adopt ?" Eeflecting thus, he re- 
 turned to his house, and laid the case before his wife, asking her 
 advice. Then the woman advised him to do as follows : " I remem- 
 ber," she said, " not long ago that the rich Brahman, Senayana, 
 came to my house, and used blandishments, and made promises, to 
 tempt me to permit him soft dalliance with me; but I would not 
 allow it, or permit him so much as to touch me ; but now, my 
 master, seeing that things are as they are, and that yon have made 
 a vow to provide entertainment for this great Shaman, you had 
 better let me go to the house of Senayana, and, by my art and per- 
 suasiveness, I will get from him what money I please, yielding to 
 his dalliance as I think fit." On this, the Brahman Deva replied— 
 " Far be such a thing from me ; it would be entirely contrary to 
 the purity of my caste to permit yon so to behave yourself. Such 
 a thing can never be !" 
 
 Then Deva proceeded to the house of Senayana, and entering 
 within, he addressed the latter as follows—" My dear friend Sena- 
 yana ! I beseech you lend me for a short time five hunded pieces 
 of money. I will do my best to return it to you very soon ; and if 
 not, my two wives will undertake to repay you by working for you 
 as slaves in your house!" On this, Senayana having lent him tbe 
 money, Deva returned to his house, and bade his wife prepare a 
 sumptuous repast for the morrow, whilst he himself went out into 
 the neighbouring wood, to invite the great Shaman to partake of 
 his hospitality. This having been done and his invitation accepted, 
 Deva returned to his house and made all ready. On the morrow, 
 going forth, he acquainted Buddha that the offering was prepared, 
 and besought him at once to come to his house to partake of it. 
 Escorting him thus, Deva and his guest returned home, and there 
 his wife, having dressed the food made of the most delicious ingre- 
 dients, herself waited on Buddha and placed the offering before 
 him. After accepting it the world-honoured one arranged his seat, 
 and proceeded to expound the system of his teaching for the sake 
 of the Brahman and his wife. Deva, meanwhile, placed his seat 
 close to the feet of Buddha and attentively listened. After this. 
 
HISTORY OF BUDDHA. 291 
 
 the world-honoured one arose and left the house, escorted as before 
 by the Brahman Deva. 
 
 Now it came to pass that, after they had gone, the Brahman's 
 wife took off a robe she had worn during the feast, and which she 
 had borrowed from a neighbour, and putting it on one side by 
 itself, she began to sweep and clean the house and attend to other 
 domestic duties. 
 
 Just then a thief spying about saw the robe which the woman 
 had borrowed lying by itself, and, seeing it was a costly one, he 
 slyly entered the room and went off with it. Then the wife of 
 Deva, discovering her loss, was greatly distressed, and in sad per- 
 plexity. Meantime, the Brahman returned home, and seeing hig 
 wife looking so disconsolate, he inquired the reason ; on which she 
 told him all about her loss, and how she had borrowed the robe that 
 had been stolen. On this, Deva was greatly cast down, and ad- 
 dressed the woman thus — " You know that I had to borrow that 
 money to buy the food necessary for the offering that the great 
 Shaman has accepted, and now you have borrowed a robe, and it 
 is lost ! how shall I ever be able to repay all this, seeing we are so 
 poor?" 
 
 On this, Deva went out, and going into the wood, where dead 
 bodies are placed, he got up into a high tree, determined to kill 
 himself by throwing himself down. 
 
 Just then, he saw a man approaching the spot, and he detected 
 at once that he was the very thief who had stolen the borrowed 
 robe, which in fact he was carrying in his hand. Stopping under- 
 neath the tree where Deva was, the thief dug a hole and put the 
 garment there, and then, having covered it, he departed. On this 
 Deva came down, and removing the earth, he took the garment up 
 and returned with it to his house. Meantime, his wife, searching 
 and sweeping through every corner of the abode, found unex- 
 pectedly the mouth of a sort of hole in the ground, of which she 
 knew nothing before; and clearing away the opening and looking 
 down into it she saw a red copper vessel full of gold pieces, and to 
 her great surprise, on examining further, she saw one and two and 
 three more, all full of gold, and undevnL-iith these, others. Seeing 
 this, she set up a great shout, and beckoning to her husband, she 
 cried out, "My lord ! my lord ! come quickly ! hasten with all your 
 speed !" Deva, hearing his wife's shouts, began to think — " What 
 
292 THE ROMANTIC 
 
 is the matter with the woman now ? why is she bellowing out likfe 
 a madwoman, ' I've found it ! I've found it ?' Found what ? for it 
 is I who have found the garment and not she !" So, entering into his 
 house, he asked his wife what she meant by saying, ' she had found 
 it'; " why here, you see, it is I who have found it, and not you." 
 On this, the woman continued to exclaim, " Oh ! I have found it ! 
 I have found it ;" and at last she led her husband to the place, and 
 pointed to the erects full of gold. On this, he bade his wife take 
 back the robe to the person from whom she had borrowed it, whUst 
 he, taking some of the money out of one of the pots, went straight 
 to Senayana to repay him the five hundred pieces he had borrowed, 
 On arriving at Senayana's house and oifering him the money, the 
 latter addressed Deva thus — " I agreed with you that you should 
 not borrow this money of any one for the purpose of repaying me; 
 but that you should wait till you could by your own effort save it 
 from your labour, and then give it back." On this, Deva assured 
 him that he had borrowed it of no one ; and, being further ques- 
 tioned, he said the earth had given it to him, and at last he told 
 Senayana all about it, and took him back to his house, and showed 
 him all the crocks fuU of gold. At first, Senayana said he was mad, 
 for the stuff was not gold, but only charred wood! But Deva, at 
 last, taking up some of the pieces, showed them to Senayana and 
 said, " See what good fortune is mine, and it is aU in consequence 
 of my offering made to that great Shaman !" 
 
 [On this, Deva invites Buddha a second time to his house; and, 
 finally, both he and his wives heeome faithful disciples.] [This story 
 is intended to show the folly of covetousness, and the reward of 
 liberality in religious matters.'] 
 
 The History of the Three Kasyapas. 
 
 § 2. At this time, the world-honoured one thought thus with him- 
 self—" What man of distinguished character is there whom I may 
 convert to my doctrine, so that by his conversion he may bring 
 over with him a body of disciples ?" Wow it so happened that 
 there dwelt near the viUage of Uravilva, three celebrated Kishis of 
 the Brahman caste (Brahmacharis), who wore their hair as a 
 
HISTORY OF BUDDHA. 293 
 
 spiral head-dress ;i their names were these— the first, Uravilva 
 KAsyapa, the chief of the three, who had five hundred spiral- 
 haired foUowers. The second, Nadi Kasyapa, who had three hun- 
 dred followers. The third, Gaya Kasyapa, who had two hundred 
 followers. Altogether there were one thousand of these disciples, 
 all of whom were learners at the feet of these three Eishis. 
 
 Then the world-honoured thus reflected: "the fame of this 
 TJravilva Kasyapa is spread throughout all Magadha, and aU the 
 people hold him to be a great Eahat. I must convert this man 
 first, so that aU his foUowers and those who believe in his sanctity 
 may come over to me, and so there may be much happiness conferred 
 on the world." Then reflecting that these Eishis made much ado 
 about self-mortification and penance, the world-honoured one 
 transformed himself into a spiral-haired Yogi, and with 500 fol- 
 lowers he came flying through the air to the place where Uravilva 
 Kasyapa and his foUowers were located. Alighting thus in their 
 midst, there was no small stir amongst the foUowers of the Eishi, 
 as they hurried here and there to bring water and mats and other 
 necessaries for the new arrivals, and meantime they addressed 
 them in hurried language saying, " Whence come ye, so suddenly, 
 oh sirs ? Why did ye not teU us beforehand of your coming ? " [and 
 so on]. Then all at once, Buddha assumed his own appearance, 
 and stood there alone in their midst, his head shaven, with his 
 Kashdya-coloured robe over his shoulders. 
 
 Then UravUva KSsyapa began to think thus — " Doubtless this 
 great Shaman is possessed of considerable spiritual power and is of 
 great personal dignity ; but he is not a Eahat like myself." 
 
 Then he addressed Buddha as foUows : — " Your excellency has 
 doubtless come from far; if it seem good to you to stay here 
 awhile, we wiU welcome you with our best; dweU in whatever 
 place you wish, there is a pansal for you to sleep in, and a haU for 
 worship." To whom Buddha replied, " Thanks, oh Kasyapa ! if 
 it be not disagreeable to you, I wiU enter the place where you 
 worship the Fire Spirit, whose votaries you are ! " Now it had so 
 happened that one of Kisyapa's disciples, in years gone by, had 
 
 1 This style of head dress is observable throughout the Sanohi 
 and Amravati sculptures. 
 
294 THE EOMANTIC 
 
 been afflicted with a disease that rendered it impolitic for him to 
 live in company with the others ; he had been obliged therefore to 
 leave his Pansal and dwell apart, where he died ; but before he 
 died he prayed that he might, in his next birth, come back to the 
 place and have his revenge for the slight done to him. Accord- 
 ingly he was born as a great poisonous snake, and he took up his 
 abode in that very pansal from which he had been driven, and it 
 came to pass, that whatever man or other creature entered that 
 abode he slew them at once, so that no one dare go near it or rest 
 in it. ThenKasyapa reflected that nought but the Pire Spirit 
 could subdue the malice of this poisonous dragon, and therefore he 
 consecrated the place to his worship, and reverenced him vrith fire 
 according to right religious usage. So Kasyapa replied to Buddha 
 that he could not consent to his entering there, because of the evil 
 and poisonous snake that occupied the place, who would certainly 
 destroy him. 
 
 Whereupon, Buddha urged his request, and Kfeyapa again 
 objected, and detailed all the history of his disciple who had died, 
 and had come back in the form of this fiery dragon; but Buddha 
 replied, " Oh, Kdsyapa ! if the place were fuU of fiery serpents, 
 they could not hurt one hair of my body, how much less this one 
 evil creature ! permit me then to make my abode there ! " 
 
 Then Kasyapa, seeing that he had thrice urged him to comply, 
 consented. 
 
 Then, having obtained permission, Buddha, holding in his hand 
 some twigs from the leafy roof of the hut, entered forthwith into 
 the Dragon's abode, and having entered, he sat down on the mat 
 (prepared from the twigs he had taken in), spreading out his Sang- 
 hati garment on the ground above it. And thus he lost himself 
 in meditation. 
 
 Now it so happened that the fiery dragon at this time was out 
 seeking for food ; after a while returning to his abode, he there 
 beheld the form ot Buddha seated on the ground in meditation. 
 At this sight he reflected thus. " What man is there whilst I live 
 here shall dare to intrude or enter within this Pansal ?" On this 
 he emitted from his mouth a flery blast to destroy the intruder ; 
 but Buddha, still lost in ecstatic meditation, caused a counter 
 blast to proceed from his mouth, which quite overpowered that of 
 the Naga. Whereupon, in his rage, the monster emitted a more 
 
HISTORY OF BUDDHA. 295 
 
 terrible and destructive vapour from his mouth ; but this, too, was 
 overpowered as before. And so it oame to pass that the brightness 
 of the flames which each breathed out filled the hut, till it seemed 
 to be wrapped in fire. And so the contest proceeded, whilst 
 Buddha, by his spiritual power, caused flames of every colour to 
 proceed firom his body and envelope the dragon. 
 
 Then Uravilva KAsyapa, seeing the flames darting forth from the 
 hut,i thought thus with himself — "alas ! alas ! this Shaman is being 
 destroyed by the monster within the hut ! alas ! would that he 
 had obeyed me, and not entered there I" 
 
 Then there was one of the disciples, caUed Ardhagiraka, who, 
 seeing the flames, shouted out to others and cried, " Here ! Grati- 
 muni! Tamagni! Arnivachyana! Parivarsha! Chamrayana! Pari- 
 yana! Gatiyana! ye sons of Gotama! MuchUinda! Basita! all of 
 you there ! come quickly and rescue this Great Shaman from the 
 flames of the fiery dragon ! " Then all these young men hurried to 
 the spot with their water vessels, and dipping up the water from 
 the river,^ they hastened to pour it over the fiery pansal to extin- 
 guish, as they supposed, the flames that were destroying the 
 world-honoured one. So, as they flung vessel after vessel-ful of 
 water over the flames, instead of decreasing its strength, the fire 
 increased in power, and the brightness waxed greater and greater. 
 Then these young men standing on one side in astonishment, the 
 first took up the conversation and said, weeping with emotion ! 
 
 " Alas ! for the superlatively beautiful body. 
 The curling locks of his shaven head,^ the delicate fingers. 
 The beautifully rounded eyes, so clear and bright ! 
 Destroyed by the Dragon, as Eahu destroys the Sun ! " 
 
 Then another repeated, as he wept, the following : — 
 " Alas ! that he, born of the most exalted race. 
 
 1 This adventure is the subject of PI. xxxii. Tree and Serpent 
 Worship. 
 
 2 It would seepi as if the figures in the Plate, referred to above, 
 were so occupied. 
 
 ' This apparent contradiction seems to illustrate the conven- 
 tional figures of Buddha with what is called the " shell-ornament " 
 on his head : this being, in fact, the young hair ourUng as it grew, 
 until shorn again. 
 
296 THE KOMANTIC 
 
 Even of the Ikshwaku family of Kings, 
 That he, unequalled amongst those born of women. 
 Should thus be destroyed by this Fiery Serpent." 
 And yet another said, with tears, 
 
 " His body adorned with thirty-two excellent marks 
 Himself arrived at emancipation, able to emancipate others. 
 Destroyed by the hate of this poisonous monster. 
 The flames are even now consuming his body," etc., etc. 
 
 [Kiouen XL contains 6,117 words and cost 3.059 taels.] 
 
 CHAPTER XLI. 
 
 At this time, the fiery dragon seeing the four sides of the hall in 
 flames, but the centre part alone, where Buddha was seated in con- 
 templation, without even the appearance of fire ; seeing this, he 
 stealthily approached the spot, and then with a leap sprang into 
 his alms-bowl and then repeated this Gatha, 
 
 " If a man, for hundreds of thousands of myriads of years. 
 Were with undivided heart to worship the Tire Spirit, 
 It would not avail to remove his wrath. 
 So much as the patience of this Honor'd one of the world ; 
 Of all Devas and men who inhabit the world. 
 He alone is rightly called the Master ; 
 For all their diseases and infirmities. 
 He alone by his patience is able to provide a cure." 
 
 At this time, the world-honoured one, after the night had passed, 
 came forth in the morning holding his alms-dish in his hand ; and 
 with the N&ga in it ^ he approached to the place where Uravilva 
 was, and having come nigh, he addressed him thus, " Excellent 
 Kisyapa, this is the fiery dragon you so much dreaded, and for 
 fear of which you dared not enter the HaU of the Fire Spirit. I 
 
 1 It seems very probable that this adventure of Buddha with the 
 Dragon is also the subject of Plate Ixx., Tree and Serpent Worship, 
 and that the alms-dish, before which the Kfeyapas are there wor- 
 shipping, represents the Patra of Buddha with the Dragon in it. 
 
HISTORY OF BUDDHA. 297 
 
 have overcome his poisonous blast by my more powerful breath, 
 and now I pray take him and show him to your followers," and so 
 the Gdtha says, 
 
 " Now after the night watch had passed. 
 The world-honoured, approaching the place where ESsyapa 
 
 stood. 
 Shewed him the poisonous Ndga in his alms-dish. 
 His hand holding him there in perfect security." 
 Then Kasyapa began to reflect thus — " This great poisonous 
 Dragon entered of his own will into the alms-dish of the Great 
 Shaman, induced so to do by the spiritual power of his vanquisher 
 find desirous to hear his instruction." At this, Buddha removed 
 his hand from the Patra, on which the fiery snake, emerging with 
 his nine heads, stretched out his neck in the direction of Kasyapa, 
 who on his part was filled with fear at the sight, and covered his 
 face with his hands. On this Buddha ohided him and said, 
 " Yesternight I went to teach and convert this creature. 
 
 You need not fear him therefore or tremble at his presence. 
 
 If he now were to desire to hurt you or bite. 
 
 The world might come to an end without Salvation j 
 
 No ! the heavens may fall to earth. 
 
 The earth itself be triturated into fine dust, 
 
 Sumeru may be moved from its place of rest. 
 
 But my words cannot be false, or deceitful." 
 Still, TJravilva Kasyapa, though he allowed the mighty spiritual 
 power of the honoured one, denied that he was so great a Eahat as 
 himself. 
 
 Then Buddha, taking the poisonous Dragon, bade him go and 
 dwell in. the ocean between the iron mountains that encircle the 
 Sakwala ; on which, TJravilva asked him and said, " My Lord, 
 whither have you sent the fiery Dragon ? " to whom Buddha 
 replied, " I have dismissed him to dwell in the ocean between the 
 great iron mountains that encircle the earth ;" on hearing which, 
 Kstsyapa, overcome with awe and astonishment, besought the 
 world-honoured one to remain with him as his guest and receive 
 his offerings of food and drink. 
 
 At this time, the Devas of the Suddhavasa heavens sang this 
 song. 
 
298 THE EOMANTIC 
 
 " Such is the might of this great and loving Lord, 
 
 That his virtue can bind the malice of the fiery Dragon ; 
 
 All the labour of the three K4syapas in propitiating the Fire 
 Spirit 
 
 Is rendered vain by the strength of this Great one's patience." 
 Now after this, the world-honoured one, having received food from 
 Uravilva K&syapa, proceeded onwards a little way towards a wood 
 called Tcharnaka (sirrup from the bark), and arrived there, he 
 rested awhile.' At this time the four guardian kings of the world 
 came down from their abodes, ^.nd, resplendent with their glory, 
 they advanced and bowed at the feet of Buddha in worship. The 
 glory of these kings made the wood so luminous that it seemed as 
 if on fire. 
 
 The next morning, Uravilva Kd,syapa, bringing some food to the 
 world-honoured one, inquired who those glorious beings were who 
 had come to the wood ? to whom Buddha answered, these were 
 the four Kings of Heaven who came to me to inquire some par- 
 ticulars about the Law. 
 
 Then Kdsyapa thought, "The religious merit and spiritual 
 energy of this Shaman are very great indeed; but yet he is not a 
 Kahat, as I am." 
 
 [After this, Sakra, the King of the Gods, visits Buddha for the 
 same purpose, and with 'the same result ; and after him, the Devas 
 of the Tama, Tusita, and other heavens.] ^ 
 
 Now, whilst Buddha was dwelling in the wood before-named, all 
 the people of Magadha, as they were accustomed to do once a year, 
 brought their several offerings of food, etc., intending on the 
 morrow to present them to the three KS,syapas. 
 
 Then, that very night, Uravilva K&syapa bethought himself thus, 
 to-morrow all the people of Magadha are going to present me with 
 their offerings. I must contrive by some expedient or other to 
 prevent this Shaman Gotama from coming near us, lest by some 
 superiority of spiritual power he convince the people that he is 
 better than I. 
 
 Now the world-honoured, knowing the thoughts of K&syapa, on 
 
 1 These visits may possibly be the subject of plate xxv, fig. 1, 
 Tree and Serpent Worship, or, the incident alluded to above, vide 
 p. 74. 
 
HISTORY OF BUDDHA. 299 
 
 the morrow departed to the northern country of Uttara to beg hia 
 food, and having received it, he sat down on the margin of the 
 Anavatapta Lake and consumed it, after which he returned to the 
 wood where he abode. 
 
 Then Uravilva Kdsyapa, having taken his meal, at the conclusion 
 of the day, came to Buddha and excused himself on the plea of 
 forgetfulness, for having neglected to come to call him to his meal ; 
 but, said he, " I have not forgotten now to bring you a store of our ' 
 best food." On this, the world-honoured exposed the foUy of 
 Kdsyapa'a conduct, telling him exactly what his thoughts had 
 been, and how in consequence he had gone to Uttara and eaten 
 his meal by the side of the Anavatapta Lake. 
 
 On this, Uravilva Kasyapa thought thus with himself, "this 
 great Shaman possesses much spiritual power and is of great per- 
 sonal dignity j but he has not yet attained to the condition of a, 
 Eahat as I have." [This account is according to that held by the 
 Nijasas ; ^ according to the Mahasanghika school, the account 
 is as follows : — At this time, there was held in the place where 
 Uravilva KSsyapa lived an annual assembly called yih suh-yih 
 (fair-day),^ on which occasion, the people were accustomed to give 
 liberally to the Kisyapas, food and other commodities. Thousands 
 and tens of thousands of men and women came there from aU 
 Magadha. They brought with them all sorts of merchandise for. 
 sale, so that whatever one needed might be purchased. So 
 Kasyapa began to think thus, "if this Shaman comes here to- 
 morrow, then all the people wUl be looking at him and will think 
 nothing about me, and, therefore, they will supply me with no 
 food or other necessary." So he went to the place where Buddha 
 dwelt and said, — Excellent Sir ! to-morrow there will be a great 
 concourse of people at Uravilva, and much noise and confusion. 
 Now you, I know, prefer peace and quiet, and you would rather 
 dwell in this your peaceable retreat than in the middle of such a 
 crowd as will be there. Eemam therefore in this place, and do not 
 disturb yourself to come to me.] 
 
 ^ This is undoubtedly the school of the Mahisasakas, vide Wassi- 
 lief, p. 232, n. 3. 
 
 "The preparation for this "Fair" is evidently the subject of 
 fig, 2, Plate XXXV, Tree and Serpent Worship. 
 
300 THE ROMANTIC 
 
 [Here follows an account of the visit of all the Q-aruda Bijaa, 
 the Naga E^jas, etc., to Buddha, also of Buddha's miraculous ap- 
 pearance to £&syapa in a remote corner of the forest.] 
 
 And so it came to pass that the world-honoured one, having 
 received his food from the hands of Kasyapa, again returned to the 
 Teharnaka wood and took his usual seat there. At this time the 
 Kash^ya-coloured robe, which the world-honoured wore over his 
 other robes, was completely tattered and in rags ; and just then a 
 man who had died in the house of the rich Brahman Senayana was 
 laid in the wood where corpses are deposited. The world-honoured 
 one perceiving this, went and took the soiled robe that enveloped 
 the corpse, thinking within himself where he could find a tank of 
 water in which to wash it, and so make a clean garment for 
 himself. Whilst thinking thus, S^kra, the God of the Trayastrinshaa 
 Heavens, knowing what occupied the mind of Buddha, caused a 
 lake of water to appear suddenly, just fit for the purpose, filled 
 with pure water, and then coming forward he addressed Buddha 
 and said, " Let the world-honoured one use this tank of pure water 
 for the purpose of washing the soiled robe of the corpse ! " Ac- 
 cordingly, Buddha complied, and washed the robe [in the same way, 
 a great stone is brought from beyond the iron circle of mountains, 
 on which he might lay out the cloth to rub it, and another stone 
 on which to dry it in the sun, whilst a tree-Deva bent down a, 
 branch of a tree for him to hang up the robe, before drying it in 
 the sun]. Then Uravilva Kasyapa coming to him as before, was 
 surprised to see the lake of water, and the stones, and inquired 
 whence they came ; nevertheless, on hearing the account he was 
 not converted, and still thought that Buddha was not such a 
 Kahat as himself. 
 
 On another occasion, Kasyapa having come to invite Buddha as 
 usual to return with him to take his food, Buddha besought 
 Kasyapa to go on a little way in front, on which, by his spiritual 
 power, he transported himself to Sumeru, and plucking some fruit 
 from the Djambu tree that grows there, he returned in a moment 
 and took his seat in the Hall of the Fire Spirit. When Kisyapa 
 arrived there, astonished to find his guest already seated, he asked 
 in some surprise whence he had come, and by what way. On 
 hearing the history of Buddha's visit to Mount Sumeru, he was 
 lost in wonder ; but yet would not acknowledge him to be a Eahat 
 
HISTORY OF BUDDHA: 301 
 
 like himself. [In tlie same way, he went again to Sumeru and 
 brought an Amra fruit, and other fruit and flowers, with the same 
 effect.] 
 
 [Kiouen XLI contains 614.4 words and cost 3,072 taels.] 
 
 CHAPTER XLII. 
 
 Again, as in the last chapter, Buddha goes in a moment 
 to the Trayastrinshas Heavens, and there plucks a 
 flower called Parijataka. On another occasion, the 
 spiral-haired disciples found themselves unable to chop 
 the wood, or, if they were stooping down, to lift them- 
 selves up again, or, if they were standing upright, to 
 stoop down, or, if the hatchet were in the wood, to get it 
 out. Then they were convinced that it was aU the 
 result of the great spiritual power of that Shaman.^ 
 Accordingly, when Uravilva Kasyapa went to the wood 
 again, Euddha asked him about these misadventures, 
 and told him that now they would be able to chop their 
 wood as they wished; and so it came to pass. Tet 
 Kasyapa was not able to accept him as a Eahat. And 
 so on another occasion the spiral-haired disciples were 
 unable to light their fires till Buddha permitted them. 
 And on another occasion they could not put their fires 
 out. At another time, when the disciples of Kasyapa 
 had entered the Nairanjana river, and were nearly 
 
 ' This is evidently the scene by the lower tablet, Plate xxzii. 
 Tree and Serpent Worship. 
 
302 THE EOMANTIO 
 
 frozen to death with the cold, Buddha caused five hun- 
 dred bright charcoal fires to appear on the shore, by 
 which they might warm themselves ; and then again 
 the fires were extinguished without any apparent cause. 
 At another time, the disciples wished to dip up some 
 water in their pitchers (Kundikas), but were unable to do 
 so. At another time, Kasyapa found himself unable to 
 ascend into the air as usual- — or having ascended, to 
 come down to earth. At another time, the fire pots 
 would not stand still, but moved about in every direc- 
 tion. At another time, when a fierce storm came on, 
 and all the surrounding country was flooded, the place 
 where Buddha sat was perfectly dry, whereupon Kasy- 
 apa, seeing the suddenness of this storm and the vast 
 downpour of rain, began to think, " surely this Shaman 
 must be drowned"; whereupon he took a boat to search 
 for his body, and after a time found him peacefully 
 seated on a dry spot of ground, surrounded on every 
 side by water. Wliereupon, Kasyapa having addressed 
 Buddha, he, in a moment passed through the air and 
 alighted in the middle of the boat.^ [The Mahasang- 
 hikas affirm that after each miracle, Kasyapa still as- 
 serted that Buddha was no Eahat as he was (Ch. ed.)] 
 
 ^ I thiuk it very likely that this is the scene depicted, fig. 2, 
 Plate xxxi. Tree and Serpent Worship. The left hand pillar of the 
 Eastern gateway at Sanchi seemsdevoted to this Kasyapa history; 
 moreover, the grouping itself is highly suggestive; the great 
 stone in front, the four disciples on shore and the one in the boat 
 (the other figure is undoubtedly Kasyapa), and Buddha himseK in 
 the middle. Moreover, the half immersed trees show that the 
 district was visited with a flood. 
 
HISTORY OF BUDDHA, 303 
 
 At last, Buddha plainly said that Kasyapa was no 
 Eahat, that he had not entered on the path, and there- 
 fore could enjoy none of the fruits of such a condition. 
 On this, K§,syapa professed -willingness to become a 
 disciple of Buddha, and finally opened his mind to his 
 five hundred followers, who all confessed that they had 
 long wished for this step, only they had been afraid to 
 propose it. Then Kl,syapa and aU his disciples went 
 to the place where Buddha was, and respectfully stood 
 on one side. On this, Buddha addressed Kasyapa and 
 said, " You must take off your deer skin doublets, and 
 take your pitchers (kundikas) and your staves, and your 
 fire vessels, and all the vessels in which you held the 
 blood of your victims, and your fanciful head dresses, 
 and fling them all into the Nairanjana river. And so 
 they did, whilst from the river every sort of strange 
 noise proceeded ; ' after this they all came and wor- 
 shipped at Buddha's feet and became disciples. 
 
 At this time, Nadi Edsyapa, with his spiral head-dress, dwelt 
 some way down on the shore of the Nairanjana Eiver. And it so 
 happened that, when he observed these various implements and 
 the leathern doublets floating down the stream, he was filled with 
 fear and anxiety, and exclaimed, " alas ! alas ! surely my brother has 
 been slain by robbers, and these are the things which they have flung 
 in the river. I will go and see whether it is so or not." Thinking 
 thus, he first of all sent some of his disciples before him to spy out 
 what the calamity was. These soon returned and reported all 
 things perfectly safe, and then Nadi Kdsyapa himself, with 3uO 
 followers, went to the spot [and were soon converted, as his brother 
 had been]. That Gaya Kasyapa, seeing the various utensils of 
 the fire worshippers floating down the stream past the place where 
 he dwelt, also thought with himself, " Surely my brothers have 
 
304 THE ROMANTIC 
 
 been slain, and these are the proofs of it, alas ! alas ! [Then Gaya 
 Kasyapa, with 200 followers, proceeds to the place where Buddha 
 was, and they also are converted]. [In each case when the Kun- 
 dikds and other utensils were cast into the river, strange noises 
 proceeded from them as they floated down the stream and sank]. 
 
 Thus Buddha and these 1,000 disciples dwelt for some short 
 time longer in the village of TJravilva, and then gradually going 
 onwards to the city of Gaya, they took up their abode at the top 
 of the Elephant-head Mount, where he taught them the mysteries 
 of spiritual manifestations (miraculous powers') exercised by the 
 body, the mouth, and the mind (word, thought, deed). [Here 
 follows a list of the magical exhibitions : 1 st . Of the body, making 
 it ascend and descend at pleasure, making fire and water proceed 
 from it, etc. 2nd. Of the mouth, showing them how to discrimi- 
 nate, argue, and determine. 3rd. Of the mind, showing them how 
 they ought to regard and conclude respecting aU mundane 
 existence, with a view to reject all these things as unreal, and so 
 to rise to that which alone is real]. And thus those thousand men 
 became perfect Eahats. 
 
 The Story of Upasana. 
 
 § 2. At this time, these three KSsyapas had a sister whose son was 
 called Upslsana, a Brahmachari adorned with a spiral head-dress. 
 This youth was dwelling in a mountain called Asuraganga, in 
 company with 250 other disciples, all of them preparing themselves 
 to become Rishis. These, having heard what had happened to the 
 three brothers, were filled with astonishment and alarm, and then 
 Upasana addressing them said, " Most wonderful ! to think, my 
 friends, that those who have for so many thousand years been 
 worshippers of the Fire Spirit, should at this time suddenly become 
 Shamans ! It is my duty on their account to go direct to the spot 
 where they dwell and remonstrate with them on this indecorous 
 proceeding of theirs." 
 
 Then going to the spot, behold ! he saw the three brothers with 
 shaven heads, and wearing the kasha.ya garments of a Shaman. 
 On seeing which, he addressed them in the following Gathas : 
 
HISTORY OF BUDDHA. 305 
 
 " Oh Eeverend Sirs ! who have worshipped for a hundred years 
 the fire, in its pure essence ! 
 
 "And have practised austerities and self-mortifioation in de- 
 pendence on that alone. 
 
 " How is it that to-day ye have deserted this ancient religion of 
 yours, 
 
 " And cast it off, even as a serpent wriggles out of its old skin ?" 
 
 To this, the three brothers answered simply, " We have, as you 
 say, cast away our old habiliments, even as a snake shifts its skin !" 
 Then TJpisana, having heard this, inquired further, " Wherein re- 
 sides the superior excellency of the system you have adopted ?" 
 
 [Then the three brothers explained the system of Buddha, on 
 which TJpdsana and his followers resolve to become his disciples, 
 and are received, on condition of laying aside their deer-skin doub- 
 lets and their fire vessels, and vessels for holding blood. After- 
 wards, on hearing a discourse on the three miraculous powers of 
 body, word, and thought, these also became Bahats.] 
 
 And now it came to pass that, in the presence of these 1,250 dis- 
 ciples, the world-honoured one related their previous history as 
 follows : 
 
 " I remember in years gone by in this continent of Jambudwipa, 
 there were a thousand merchants, amongst whom were three bro- 
 thers, one of whom in his turn took upon him the oSiae of chief 
 merchant. The names of these three were as follows, TJravilva, 
 Nadi, and Gaya. The first had 500 merchants in his charge, the 
 second 300, and the third 200. Now, on one occasion, these mer- 
 chants undertook a voyage of great importance, and embarked 
 with a very rich cargo, proposing to return with one of still greater 
 worth. Having sacrificed to the sea-spirit, they set sail, and were 
 soon borne by a storm into mid-ocean, where they were becalmed." 
 
 [Kiouen XLII contains 6,232 words, and cost 3.116 taels.] 
 
 C HAP TEE' XLIII. 
 
 At length, having completed their voyage, and possessed them- 
 selves of a very valuable freight, they set out on their return 
 homewards. And it so happened on their mid-passage that they 
 
306 THE EOMANTIC 
 
 saw a Stiipa, erected to the memory of K^syapa, in ruins and fall- 
 ing to pieces. Then the senior of the three merchant princes ad- 
 dressed the others as follows : 
 
 " Tou know, my comrades, that I am always ready to risk my life 
 in these ventures of ours, and now we seem to have had a very suc- 
 cessful voyage and are returning home in safety, let us not forget 
 then that it is our duty to do something, not only for our own beue- 
 iit, but for the good of those who shall come after us ; let us not 
 forget the burthen of the old saying which wise men have handed 
 down to us, 
 
 •" A man by good fortune obtains much profit. 
 Obtaining this he becomes idle and listless, 
 Prom this he is careless about his religious duties. 
 And from this he gradually sinks lower, till he goes to hell." 
 
 And so the senior merchant proposed that out of the abundance 
 of their wealth they should devote some portion to the restoration 
 of the sa-cred Stupa, containing the relics of K^syapa. So they 
 severally contributed according to their means, .and restored the 
 building to its original beauty and perfection, and then they put 
 up the following prayer: "Oh! would that we in ages to come 
 may have the privilege of hearing the words of Buddha, the suc- 
 cessor of this Katyaf a, and so may receive the benefit of his 
 preaching !" 
 
 Know ye then that at the present time these three Kasyapas and 
 their followers are the thousand merchants and their chiefs. And 
 according to the proportion of money contributed by each of those 
 chiefs towards the restoration of that Stupa, so is the excellency 
 of these three brothers in point of disciples and priority of con- 
 version. 
 
 § 3. Again, in relation to this subject, the world-honoured re- 
 lated the following story. I remember in years gone by there was 
 a country called Videha [this means " not graceful body"Ch. Ed.} 
 in which was a Kshatriya monarch, called Anghada [this means " to 
 give parts of his body"]. He was a regularly anointed (baptised) 
 king, and possessed of wealth and means in abundance, but he was 
 a heretic. Now it came to pass on a certain night, being the 15th 
 of the mouth, when the moon was full and bright, that this king 
 summoned all his great ministers to his presence. The first was 
 
HISTORY OF BUDDHA. 307 
 
 called Vijaya (pi-che ye) [Various Excellences, Gh. Ed.} The se- 
 cond Sumana [Excellent thought, Gh. «(J.] The third Arvata [before- 
 spohen, Gh. Ed.'] These three chief ministers having come into 
 the king's presence lie said to them, " Tell me, my ministers, what 
 is your opinion ; what other plan except tlie enjoyment of the so- 
 ciety of my courtesans is there, by which I may Ije kept awake 
 during this night ?" 
 
 Then one answered and said, " My Lord King ! engage your at- 
 tention about the subjugation of your enemies, plan some method 
 of attack by your army by which the countries yet unsubdued may 
 be brought under the yoke." The second answered and said, "My 
 Lord King ! it seems to me that all your enemies being subdued^ 
 you may now amuse yourself with music, dancing, and the other 
 pleasures of sense which are usual under such circumstances, and 
 so keep yourself awake." The third said, " I advise my Lord 
 King to send for some Shaman or Brahman, and let him discourse 
 before you on the merits of religion." The king, adopting this 
 last suggestion, further inquired, and " where shall I meet with 
 such a man ?" 
 
 The king is then informed of an ascetic, living in the 
 Deer Park, called Kasyapa and surnamed the naked,^ 
 who convinces the king of the unreality and folly of 
 all positive assertions respecting the relation of things 
 one with another — such as " father and son," "king and 
 subject," "present and past." This sceptical view is 
 supported by the ministers, who refer to their former 
 births, and declare that there has been no influence 
 exerted by these on their present condition. The king 
 hereupon returns home, gives up the anxieties of govern- 
 ment to his three ministers, and retires himself to a 
 house of pleasure {beautiful — colour) in the neighbour- 
 
 1 This is evidently the same as Purana Kasyapa, vid. M. B. 291, 
 and Ea kone ki, p. 149. 
 
308 THE EOMANTIC 
 
 hood, and there abandons himself to a life of ease and 
 unchecked indulgence. At length there comes to this 
 palace^ a certain damsel called " thought — ^joy"' (manah- 
 priti?); her body adorned with the most beautiful 
 clothing, and her neck with the costliest jewels. 
 Coming into the presence of the king, he asks whether 
 the beauties of the garden had attracted her hither? 
 She begs permission to speak to the king without re- 
 straint ; and on permission being given, she utters the 
 following words : 
 
 " My reverend king (father-king) I ask your charity : 
 I would bestow on all the Shamans and Brahmans, 
 On the 15th day of the coming moon, 
 A gift — I ask you then to give me lOOO golden pieces !" 
 
 To whom the king replied : 
 
 " Illustrious maiden ! listen now and understand ! 
 I have just learned this fact from an ancient sage. 
 That, notwithstanding all the wealth we give, or wish to give. 
 All things are vain — and bear no fruit of good or ill. 
 "Why then has such a thought possessed your heart, 
 'Tis but the foolish talk of a mad world, this 'giving alms;' 
 For all things present, past, and future, are but nought. 
 Listen, oh foolish girl ! to what I say. 
 The words of Kasyapa are true and cannot change. 
 There is no bond that joins the works of man to any conse- 
 quence. 
 What people say about good, bad, and so on. 
 Men and angels, spirits, demons, ghosts, all this is nought. 
 And so the words 'sire,' 'mother,' 'friends,' ' relatives," all are 
 nought !" 
 
 etc., etc., etc. 
 
 ' Called " Eucha" in the Southern ac. M.B. 193. 
 
HISTOKY OF BUDDHA. 309 
 
 On this, the maiden expostulates, and after a long ex- 
 position of the truth, as she entertained it (relating her 
 own experience), she sees a divine messenger flying 
 down from heaven. This messenger, called N"arada, 
 she invites to sit down on the seat she herself had oc- 
 cupied ; and after bowing down at his feet, she appeals 
 to him for a refutation of Kasyapa's sceptical views. 
 The Eishi at once enters on the subject, and declares 
 that such scepticism is absurd and contradicted by facts. 
 On this, the king in a bantering way says, " if, indeed, 
 the present be but a part in the chain of the past and 
 future, then I pray you lend me five hundred pieces of 
 money, and I will repay it in some future birth a thou- 
 sand-fold." On which the Eishi reproves the king, and 
 tells him that if he thus trifles with .religion and har- 
 bours sceptical thoughts, that he never will have the 
 chance of returning any such gift or loan ; for his body 
 will be born in hell, and there cut by swords, impaled, 
 burnt, ground to dust, revivified, passed out to other 
 wretched births, again consigned to hell, and so through 
 endless ages. " How then," the Eishi asks, " can you 
 presume to say that you will pay my loan a thousand- 
 fold?" 
 
 On this, the king terrified, and in abject fear, recants 
 his wicked creed, and becomes a true and faithful dis- 
 ciple. 
 
 Buddha then explains that the Eishi Narada was 
 himself the Buddha now existing; and that the E^ja 
 Angada was Uravilva Kasyapa. "And as the Eishi 
 
310 THE KOMANTIC 
 
 was the means of turning the king back to the truth, 
 so have I also converted this Uravilva Kasyapa, and led 
 him back to the right way/^ 
 
 [Eiouen XLIIl contains 5510 words, and cost 3.757 taels.] 
 
 CHAPTEE XLIV. 
 The gift of the Bamboo Garden [Karandavenuvana] . 
 
 § 1. Now, the world-honoui-ed one, having dwelt for some short 
 time on the summit of that elephant-head mount (Pilusara ? for Pi- 
 lusila ?) began gradually to advance towards the city of Eajagriha. 
 Now it so happened that on the road from the village of Uravilva 
 to Eajagriha, not very far from the latter, there was a celebrated 
 garden, in which dwelt an old Eishi. The garden was called 
 Dharmavarsha.' The Eishi, dwelling in his leafy Pansal, and sur- 
 rounded by 500 disciples, who practised self-mortifioation, was now 
 very old, his head white and hoar, his teeth gone, and his body 
 bent nearly double, scarcely able to move a step through decrepi- 
 tude, his breath feeble, and his whole appearance lamentable. He 
 had thus completed a hundred years of Ufe ; and now, owing to his 
 former good works, on the very borders of the grave, it was his for- 
 tune to meet with Buddha, and be converted. 
 
 The world-honoured one, approaching the place where this Eishi 
 and his followers were dwelling, was moved with compassion for 
 them, and standing outside the entrance door of the grot where 
 they were sitting lost in meditation, he began to recite the fol- 
 lowing G^thas. 
 
 The purport of the Gathas is, that it were better to 
 repeat one line which has the power of bringing light 
 and release to the soul, than a hundred Gathas which 
 have no such power. That the conquest of self is the 
 greatest victory a man can achieve. That the confes- 
 
 1 Called " Tashti," M.B., 191. 
 
HISTORY OF BUDDHA. 311 
 
 sion of sin, and consequent triumpli over it, is the one 
 object of all religion. That the invocation of the pre- 
 cious objects of worship— Buddha, the law, the priest- 
 hood—and the refuge provided by these for the faithful, 
 is the sum of a,ll duty. And that a man, who for one 
 day realizes the virtue and power of this religious con- 
 dition, is far better than he who lives a hundred years 
 in ignorance of it. 
 
 On hearing these verses, the five hundred ascetics coming forth 
 from the grotto, prostrated themselves at the feet of Buddha, and 
 immediately flying away through the air they exhibited themselves 
 for a moment, exercising their miraculous power, and then, self- 
 consumed, they entered Nirvana. 
 
 Then Buddha, gathering the relics of their bodies which had 
 fallen to the earth, with his own hand erected over them a St<ipa 
 and proceeded onwards to EAjagriha. 
 
 At this time, the king of Magadha was called Bimbasdra, who 
 hearing that Buddha, with his followers, was approaching the 
 royal city, and had arrived as far as the bamboo grove [cheung-lin] 
 and was resting for a time near a tower erected therein — and 
 hearing, moreover, of his great fame as a teacher — he resolved to 
 go forth to meet him. Sitting, therefore, in his beautifully adorned 
 chariot,^ and surrounded by his ministers of state and the Brah- 
 mans, with countless other persons, he proceeded from Eajagriha 
 towards the place where Tathagata was dwelling. 
 
 Now there was at this time a certain courtesan dwelling in Eaja- 
 griha, whose name was Salapati; she was of incomparable beauty, 
 and accomplished in every female art and blandishment. This 
 woman, having heard of the approach of the world-honoured one, 
 
 1 This excursion of Bimbas3,ra seems to be the subject of one of 
 the processional scenes on the pillars of the northern gateway of 
 the Sanchi Tope. {Tree and Serpent Worship, Plates xxxiv and 
 xxxv). Compare also the scene at Bharahut, described by G-eneral 
 Cunningham, as " Prasenajita Edja, drawn by four horses in his 
 chariot, going to pay respects to the wheel symbol, ' Bhagavato 
 damma ohakam.' " 
 
312 THE EOMANTIC 
 
 and reflecting that he was a Prince of the Sdkya race, she re- 
 solved to go forth herself and salute his feet, if possible, before the 
 king arrived. Then reflecting that she would be unable to push 
 her way through the crowd that accompanied the king, she caused 
 a breach to be made through the city wall, and so proceeded on- 
 ward. Then the world-honoured one, perfectly knowing the pur- 
 pose of the woman, caused the wheels of Bimbasara's chariot to 
 fix themselves in the soil, so that he could not move onwards. 
 Astonished at this accident, the king was filled with fear and 
 anxiety, and exclaimed, " What demon or power of evil has brought 
 this calamity on me, that my chariot will not move?" Then a 
 spirit, residing in the air, without making himself visible, spake 
 thus to the king : "Oh raja ! be not dismayed or anxious, but send 
 quickly into the city for such and such a man, and he shall deliver 
 you." Having done this, the chariot was now able to proceed. 
 
 Arriving at length where the world-honoured one was seated, 
 they each, in turn, saluted him, and stood on one side.^ 
 
 Then, after some preliminary conversation between 
 Buddha and Uravilva Kasyapa, the latter having dis- 
 played his miraculous powers, and rendered homage to 
 his master, Buddha began to preach for the good of 
 Bimbasara, who finally took upon him the vows of a 
 disciple (Upasakawa), and declared his purpose to shed 
 no more blood, but to be compassionate to all that lives. 
 Then finally he invited Buddha and his followers to an 
 entertainment on the morrow ; and, offering his chariot, 
 he desired Buddha at once to take his seat in it, and he 
 himself would help draw him into the city. This 
 Buddha declined. Then the king and his followers, 
 having saluted Tathagata, and circumambulated him 
 three times, departed. 
 
 ' This account is almost identical with that found in Spenoe 
 Hardy, M. B. 191. 
 
HISTOEY OF BUDDHA. 313 
 
 Buddha then relates that this was not the first time 
 that the gift of a royal chariot had been offered him ; 
 but that formerly, when he reigned as king of Kasi, 
 under the name Sumana (illustrious or virtuous — thought) 
 he had been taken up to heaven (the Tra,yastrinshas 
 heaven) in a splendid chariot, under the guidance of an 
 angel called Matali, and arriving there had been visited 
 by Sakra, and tempted by aU kinds of offerings to re- 
 main there and indulge in pleasures — which he declined, 
 and also the gift of the chariot which Matali drove. 
 
 Now it came to pass that Bimbasara, having prepared a sump- 
 tuous repast, and swept and garnished the apartments of the pa- 
 lace, sent forth to the world-honoured to invite him to come and 
 partake 'of the feast. Then Buddha, with his robes properly ar- 
 ranged, his alms-bowl in his hand, and surrounded by all his fol- 
 lowers, approached the city. At this time S4kra, assuming the form 
 of a young Brahman (Manava), went before the body of the disciples 
 and recited the following verses : 
 
 " Tathdgata, the conqueror of himself, can succour others. 
 
 See all these one thousand spiral-haired converts. 
 
 Converted by h'im whose body is bright as pure gold, 
 
 Now enter the city, with the Supreme Lord of the world. 
 
 Himself delivered and at peace, he can deliver others ! 
 
 So has he delivered these thousand spiral-haired converts. 
 
 And now," etc. etc. 
 
 Then all those within the city began to exclaim, " Wonderful ! 
 wonderful ! Who is this handsome youth ? Whence does he come, 
 and what words are these he utters ?" Then SAkra continued his 
 song, and said : 
 " The Buddhas alone by their virtue can subdue aU ! 
 
 Their condition is the highest and the most exalted ! 
 
 Able to advantage Gods and men by their Teaching ! 
 
 And therefore I join myself to this cortege to honour the world- 
 honour'd." 
 
314 THE EOMANTIC 
 
 Thus slowly and with dignified gait approaching the Eoyal Palace, 
 the Lord of the World and his disciples entered into the apartments 
 prepared for them, and, taking their seats, partook of the hospitality 
 of the king, who himself attended to all their wants and waited on 
 them in person. Then, after the meal, having provided water for 
 washing, the several attendants and the royal household took 
 smaller cushions, and placing them in front of Buddha, they also 
 sat down and awaited his instruction. 
 
 Then the king began to reflect how he might retain the society of 
 the world-honoured, and keep him in the vicinity of the royal city. 
 Eefleoting thus, he remembered the suitableness of the Bamboo- 
 garden for the purpose — so quiet and shady ! free from all noxious in- 
 sects and pollution. He resolved, therefore, to offer this garden as a 
 free gift to Buddha and the congregation. Having done so, the Lord 
 accepted it at once, and the Raja, having arisen and taken a pitcher,^ 
 poured water on the hands of Buddha, and said, " Illustrious 
 Lord of the World ! I give in free charity to you and your followers 
 the Bamboo garden, situated not far from my capital. Oh ! would 
 that of your condescension you would receive the same at my 
 hands !" 
 
 Then Buddha, having recited some verses in token of his inten- 
 tion to preach in this grove for the salvation of men, arose and de- 
 parted, exhorting his followers henceforth to resort to the G-arden 
 of Bamboos as their place of rendezvous for religious teaching. 
 
 [The above account is according to the school of the Mahtsfeakas.] 
 
 [Kiouen XLIV contains 6,068 words, and cost 3.034 taels.J 
 
 CHAPTER XLV. 
 
 §1. Now at this time there resided in Eajagrihaa very wealthy noble- 
 man, called Kalanda, possessed of untold riches, and living in a pa- 
 lace like that of Vaisravana, the Northern King. Now, this Kalanda 
 had a bamboo garden not far from the city, which he had purchased 
 and arranged for the purpose of entertaining religious persons 
 
 1 This pitcher is evidently the teapot-shaped utensil seen in 
 plates xxxiv and xxxv, Tree and Serpent Worship, 
 
HISTORY OF BUDDHA. 315 
 
 who passed to and fro. These religious persons (tao-sse) were 
 called Ajlvakas.i [This is what the Kdsyaplyas say.] 
 
 Now at this tirae, the four Kings who preside over the world sent 
 certain blue-clad Takshas to the garden of Kalauda to sweep and 
 adorn it, for the purpose of receiving in a proper manner the Lord 
 of the World, who was coming there to rest. Then the Ajlvakas 
 who dwelt there, rising early in the morning, saw these blue-clad 
 messengers performing their mission and sweeping the garden. 
 Seeing this, they came near and said, " Sirs ! who are you, and 
 whence do you come ?" Then they answered and said, " Good sirs ! 
 we are Takshas, sent by the Kings of the four quarters for the 
 purpose of preparing this garden for the arrival of the Lord of the 
 World, who is coming hither to abide for a time.'' 
 
 Then the Ajivakas, having understood this, went at sunrise to 
 the house of Kalanda, and said, " Honorable sir ! this morn, ere the 
 stars had yet disappeared, we saw in your garden certain heaven- 
 sent messengers sweeping and watering it, and otherwise engaged 
 in preparing it, as they said, for the arrival of the Lord of the 
 World, who is coming there to dwell for a time [during the season 
 of the rains]." 
 
 ThenKalanda, having heard this news, went forth to receive the 
 Lord of the World, and, meeting him about half a yojana from 
 the garden, he bowed down before him, and then rising up, he 
 took in his right hand his water pitcher, and pouring some pure 
 water on the Lord's hand, he begged him to receive the garden as 
 a free gift. To whom the Lord replied, " Such gifts of land or 
 houses, or clothes or riches, are needless for me. I have already 
 received all things; but for my disciples in perpetuity I will accept 
 your offering of the garden.'' And so it was bestowed by Kalanda, 
 for the perpetual use of the priests [congregation]. And so, when 
 Buddha dwelt in Eajagriha, the thousand disciples who accom- 
 panied him abode in this Kalanda-venu-vana. 
 
 The History of Maha Kasyapa. 
 §2. The Mahasanghikas say as follows: 
 
 1 The Chinese Tika explains " Ajivaka" as equivalent to "here- 
 
316 THE ROMANTIC 
 
 Not far from Eajagriha there is a district called Mahasudra 
 and a hamlet belonging to this called by the same name. In this 
 dwelt a certain rich Brahman, whose name was Nyagrodha Kava; 
 ■his wealth was so great that while Bimbasara raja had one thou- 
 sand yoke of oxen for ploughing, this Brahman kept only one less, 
 for fear the king should be envious if he possessed a greater num- 
 ber than himself. As for other cattle, they were simply innumer- 
 able, like the sparks of the fire for number. Now, his wife having 
 brought forth a son under a Pipal tree, the child was called 
 Pippalayana. He was very lovely, and of a beautiful golden com- 
 plexion, and it catne to pass that at his birth a garment of rare 
 workmanship was brought by the Deva for the use of the child, 
 and hung upon the tree ; hence his name of Fippalayana [the robe 
 being so called]. His parents procured for him the best nurses for 
 the various purposes required — viz., to fondle, to feed, to accom- 
 pany in out-of-door walks, to play and laugh. So dearly did his 
 parents love this their only child that they could not bear him to be 
 out of their sight. And so he grew apace, and at eight years of age 
 was initiated into the religious customs of the Brahman caste, and 
 instructed in the various books belonging to his religion —to wit, 
 the four Vedas and the various treatises on writing and calcula- 
 tion, the Mantras, the Chhandas, the different sections relating to 
 thefive elements, the heavenly constellations, the seasons, the cast- 
 ing of events (lucky and unlucky days). Moreover, he learnt all the 
 polite arts, and acquainted himself generally with the literature of 
 the time, so that there was no subject on which he was not fuUy 
 informed. Yet, notwithstanding all this, his mind was ill at ease 
 and dissatisfied, desiring to find rest and freedom from sorrow. 
 
 Now, it came to pass that as Pippalayana grew up, his parents 
 wished him to marry and fulfil the duty he owed to his ancestors 
 by continuing the race. But Pippalayana spake thus : " Papa ! 
 mama I'- I desire no such event. I wish to avoid marriage and live 
 
 tic." It is evident from BninoMf (Introd. p. 389, n. 2) and the La- 
 lita Vistara (p. 378, n. 4) that the Upakama spoken of (supra, 
 p. 245) was one of these heretics. Prom this and many other 
 passages it would seem that the Chinese expression "tao-jin" 
 does not always mean a " Buddhist," but a religious person of any 
 denomination. 
 ' This is the phonetic rendering of the Chinese. 
 
HISTOEY OF BUDDHA.. 317 
 
 the life of a Brahmana !" Then his parents began to remonstrate 
 with him : " Let not our son say so ; but first fulfil your duty to 
 your ancestors, that you may find a place in Heaven, and then 
 when old you may retire from the world and live as a, recluse !" 
 But their appeal was in vain ! The youth replied that he desired 
 to be free from such attachments. In vain they urged the desola- 
 tion of their house and family from lack of descendants. Pippal- 
 ayana still pleaded for freedom. At length, after his parents had 
 three times repeated their entreaties, the youth took some very 
 fine Jambunada gold,^ and desired a celebrated artist to make 
 from it the figure of a female, and then, taking this to his parents, 
 he said, " Papa ! mama ! I desire not to marry; but if it be your 
 wish that I should, then find me a wife as beautiful and as resplen- 
 dent as this figure, and I will comply with your request !"^ On 
 hearing this his parents were much afflicted, and his father Nya- 
 gr6dha, going up on the roof of his house, sat down in great sor- 
 row, and remained there in silence. At this time, a certain Brah- 
 man friend coming to the house of Nyagrodha, saluted it thus : 
 " May continued prosperity and increased happiness attend this 
 house !" Then, seeing the master was not there, he inquired, 
 " Where is the lord of the house ?" 
 
 On tliis, they told him how the matter stood ; where- 
 iipon he goes at once to his benefactor, and salutes him 
 with much respect. The Brahman householder remains 
 silent, until his friend having urged him to open his 
 heart and relate his grief, Nyagrodha tells him all, and 
 appeals to him for help and sympathy; and finally, 
 through Lis friend's kind offices, a wife is found for his 
 son.^ 
 
 [Kiouen XLV contains 6,lV6 words, and cost 3.088 taels]. 
 
 1 Heavenly gold. Vish. Pur. 168. 
 
 ' The resemblance of this narrative with the Kusa-jitaka ia 
 singular. 
 
 ^ Her name was Bhadraka. Both she and Kasyapa, even after 
 
318 THE EOMANTIC 
 
 CHAPTER XLVI. 
 
 Now it so happened that as Pippala and Bhadrata were sleeping 
 in the same apartment, bu-t separately, that the latter uncon- 
 sciously in her sleep threw her arm from off the couch and let her 
 hand touch the ground. , At this time, Pippala, being awake, 
 observed a small black snake creeping on the floor and approaching 
 the spot where the hand of Bhadraka was exposed. Softly rising up 
 and going to the spot, he took her hand, and, raising her arm, he 
 placed it gently upon the couch and covered it from sight. But 
 Bhadraka, roused by the touch of her husband's hand, awoke 
 and began to reproach him with having had some other intention 
 than that which caused him thus to act. 
 
 On this, he explained the circumstance and she was 
 satisfied. 
 
 Thus they passed twelve years and lived in perfect purity. At 
 length Bhadraka, in the preparation of some oil-cake for the cattle, 
 was grieved to find the namber of insects, and so on, which were 
 destroyed with the seeds when being ground. And from this her 
 attention was turned to the universal prevalence of suffering and 
 sorrow in the world. Having become very sad in consequence of 
 this discovery, she communicated her thoughts to Pippala, who, in 
 his turn, was so impressed with the conviction that the world is 
 full of sorrow, that he left his home and became a recluse. 
 
 Accidentally meeting with Tathagata, he became 
 attached to him. After a time having given his San- 
 ghati robe to Buddha, and received the soiled and un- 
 sightly one of Buddha's in return, he became a Eahat, 
 and because he belonged to the family of the Kasyapas 
 he was called the venerable Maha K^syapa. [He 
 founded a scJiool wlw adhered to the Telesdhutanga} rules.] 
 
 marriage, lived perfectly pure lives. Kasyapa was the founder of 
 the ascetic school m Buddhism ; his followers were called Kasy- 
 apiyas. 
 
 1 B. M. 9, Catena 256. 
 
HISTOET OF BUDDHA. 319 
 
 At this time all the Bhikshus asked Buddha, saying, " Lord of 
 the world ! what previous oiroumstances in the history of Maha 
 Kasyapa led to this happy termination of his life?" Then 
 Buddha answered, " I remember in ages gone by that there was, 
 a certain Pratyeka Buddha, whose name was Tagara Sikhi, who 
 lived in the city of Benares. .At that time, owing to a famine, 
 there was scarce any grain to be had, and in consequence many 
 men died from want, and the mendicants of the various religious 
 orders could scarce obtain any food in alms. At this time the 
 Pratyeka Buddha, having got up early one morning and put on his 
 robe, took his alms-dish in his hand, and entering the city went 
 begging from door to door. Having obtained nothing, he returned 
 to his place of residence, washed his bowl, and sat down. Now 
 there was a certain poor man in Benares at that time who, on 
 this very morning, had watched the Pratyeka Buddha as he went 
 from house to house, and seeing that he got nothing he had fol- 
 lowed him to his place of residence, and there watching his peace- 
 ful and contented behaviour, he addressed him as follows : — 
 " Venerable Eishi ! have you obtained aught in alms during your 
 visit to the city, or not ?" To whom the Pratyeka Buddha replied 
 that he had received nothing. On this the poor man asked him to 
 his house, to share with him all he had, which was just one 
 measure of coarse cockle seed. Having cooked this he gave it to 
 the Eishi, on which the latter rose up and passed away through 
 the air ; on seeing this, the poor man fell down on his face in ador- 
 ation, and with his hands clasped over his head he prayed that, if 
 ever that Eishi came into the world as a Buddha to teach men, 
 he might be one of his disciples. [And so it came to pass 
 that this poor man was afterwards born as Maha Kasyapa, who 
 was converted by the preaching of that Eishi, born in the present 
 age as Sakya Muni,] etc. 
 
 [Kiouen XL VI contains 6121 words, and cost 3.06 taels.J 
 
 CHAPTER XL VII. 
 The beginning of this section is occupied by an account 
 of Maha Kasjapa's condition at present; being enclosed 
 
320 THE EOMANTIC 
 
 witliin a niouiitain cavern, awaiting the arrival of 
 Maitreya Buddha.^ 
 
 The History of Bhadraka. 
 
 § 1. Now after the Lord of the world had admitted Mahapraj^pati 
 among the number of his disciples, Easyapa, exercising his divine 
 power of sight, looked abroad to see what had become of Bhadraka 
 priya.' Having done so, he perceived that she had joined herself 
 to an heretical sect, and was now leading the life of a Paribrajika, 
 near the river Ganges. 
 
 Having therefore called a Bikshumi, gifted with spiritual power, 
 to his side, he prayed her to go to the spot where Bhadraka was 
 and endeavour to bring her into the number of the disciples. This 
 Bikshuni, after receiving the commission, by the exercise of her 
 spiritual power, in a moment alighted on the spot where Bhadraka 
 was, and after describing the character of Buddha as a teacher, 
 conducted her, by virtue of the power she possessed, in a moment 
 to Srdvasti, where the Lord of the world was residing in the Jeta- 
 vana. Then overpowered by the excellency of his presence, the 
 newly arrived Bhadraka besought the Lord to admit her among the 
 number of his female disciples. Whereupon Buddha bade Ananda 
 to conduct her to Mah^prajapati for instruction and initiation. 
 
 Then Maha Prajapati Gotami, having received Bhadraka at the 
 hands of Ananda, admitted her into the number of the female 
 disciples, and committed to her the rules of the community, and so 
 she became a true Bikshuni, and in the joy of her heart she sang 
 this Song, 
 
 "Now am I freed from the power of birth and death. 
 Now all my discipline as a Brahmani is ended, 
 I have experienced a true and living conversion. 
 And shall no more be hampered by personal existence." 
 
 Then she became a Eahat and obtained final deliverance. 
 
 Vide Fah-hian. Cap. xxxiii. 
 ° That is, his former wife. 
 
HISTORY OF BUDDHA. 321 
 
 The Story of the Eeligious Servant Girl. 
 
 § 2. Then Buddha related further the history of Bhadrata in her 
 former birth and said, " I remember in ages gone by, there was 
 dwelling at Benares a certain rich householder, whose wife had a 
 slave girl to wait on her in the house. One day, a Pratyeka 
 Buddha, having come to the neighbourhood of the city, took up his 
 abode there for a time. Early in the morning, he put on his robe, 
 took his alms-bowl in his hand, and went forth to beg his food. 
 Coming to the door of the householder, above named, he stood 
 there awaiting the time when some food should be given him. 
 Now it so happened that the slave girl had watched the move- 
 ments of the mendicant, and being impressed by his dignity and 
 self-possession, she had found her mind much comforted and paci- 
 fied. On this, she came indoors to her mistress and addressed her 
 thus — ' Eeverend mistress ! [Holy woman or lady] There is a 
 Bhikshu standing before the door begging food ! ' Now it so hap- 
 pened that just then her mistress was engaged dressing (combing) 
 her hair, and as she was sitting down, her left hand holding up her 
 tresses, she saw the Pratyeka Buddha at some little distance off. 
 She saw that he was old and ugly, and withoiit any graceful way 
 with him ; so having seen this, she said at once to the slave girl, 
 ' I have taken a dislike to that ugly old man, so dirty and grace- 
 less — I have nothing to give him !' On this, the girl replied, 
 ' Eeverend and virtuous lady ! pray give him a little ! pray give 
 him something ! in the case of such holy persons, one does not look 
 for comeliness of person, but purity of heart ! ' But her mistress 
 said, ' I hate such ugly people, and I have nothing to give him.' 
 On this the girl rejoined, ' Eeverend mistress ! if you cannot find 
 it in your heart to bestow some charity on this mendicant, pray 
 you ! give me my daily portion of meal, and I will bestow some 
 portion of it on him.' To this, the mistress said, ' Well, girl ! 
 you may have your food to do what you like with it.' Whereupon, 
 having received it, the slave girl at once gave it in charity to the 
 Pratyeka Buddha, as he stood before the gate. 
 
 [The Pratyeka Buddhas can convert people only by displaying their 
 spiritual powers, not iy any preaching of the Law. Ch. Ed.] 
 
 " So it came to pass that this mendicant, directly he had taken 
 
 T 
 
322 THE ROMANTIC 
 
 the food of the girl, was moved with compassion for her, and so 
 mounting into the air, he flew away through space, till she lost 
 sight of him. 
 
 " Seeing this wonderful event, the girl fell down in adoration, and 
 clasping her hands over her head she prayed thus — ' Oh, would 
 that I, at some future time, may meet with this divine personage 
 as a teacher who may instruct me how to avoid the evU ways of 
 life, and be born with a graceful and attractive body, so that I may 
 not create feelings of dislike in the breasts of those who see me, 
 as this Pratyeka Buddha did in the mind of my mistress ! ' Now 
 the lady who was dressing her hair, having watched the whole pro- 
 ceeding, was filled with astonishment at the sight of the spiritual 
 power of the Bhikshu, and so coming out to the girl she said, ' My 
 good little girl ! if you will give me the merit of the charitable 
 action you have just performed, I will give you as much food again 
 as I bestowed just now ! ' But the servant refused; 'indeed, she 
 said, dear lady ! I cannot ! ' Whereupon the mistress offered her 
 twice as much, up to twenty times as much food. But she still 
 declined to part with the merit she had acquired. Then the 
 mistress getting angry cried, 'how dare you disobey me! how 
 dare you refuse me ! I wiU beat you well, and make you feel for 
 it.' Whereupon, she chastised the girl, who on her part began to 
 weep and to scream with as loud a voice as she could. 
 
 " Now it so happened that the master of the house, hearing the 
 hubbub, came indoors, and seeing the servant girl weeping and 
 sobbing, he inquired what was the matter with her, in this way, 
 'My good girl (bhadrA), why are you crying so?' on which, the 
 slave girl, turning to her master, told him all about it. Then the 
 lord being angry, called out at once for the mistress to come, and 
 ordered her to take off her fine clothes and her jewels, and said to 
 her, ' Tou know that I warned you that I would lock you up (Hm 
 k.au, put in the stocks) if you ever refused to give charity to any 
 Brahman or Shaman who might come to the door to beg.' There- 
 upon he drove her out of doors, and shut her up in the small house 
 at the back, and then he ordered the servant girl to go wash 
 herself and put on her mistress's clothes and jewels, and then he 
 opened his treasures, and told her to give away just as she Uked, 
 either to Shaman or Brahman, whatsoever she pleased of aU he 
 
mSTOET OF BUDDHA. 323 
 
 " Bhikshus ! this slave girl was Bhadrakd in a former birth, and in 
 reward for her charity she was bom in heaven as a most beautiful 
 girl, for whom the very gods were jealous, and finally she was 
 born in the house of that rich Brahman, and is now the Bhikshuni 
 Bhadrakapriya." 
 
 The Story of the Peasant's Wife. 
 
 § 3. Again Buddha related this story — " I remember in years gone 
 by, there was a certain poor man at w_ork in the fields, whose wife 
 at the proper time set forth to take him his dinner. Now, as she 
 came down to the river bank, she saw there a Pratyeka Buddha 
 sitting and lost in reverie : at the sight of this reverend person, 
 the woman put down her basket, and falling prostrate, she re- 
 mained adoring him with hands clasped above her head. Mean- 
 time the peasant, who had seen his wife set out from the house, 
 and watched her a long way off as she went down to the river side, 
 was astonished that she did not appear, after having crossed over, 
 on his side of the stream. "Whereupon, after waiting some time, 
 he exclaimed, •' Where in the world is the woman gone ! leaving 
 me here toiling and sweating without my dinner or my drink !' 
 
 " On this he went down to the river bank, and there saw the Prat- 
 yeka Buddha and his wife. ' Oh !' thought he, 'I see the reason of 
 the delay ! this fellow has been amusing himself with my wife, 
 whilst I have been left dinnerless !' so he took up a big stick that 
 was lying near and began to belabor the Pratyeka Buddha with 
 it till he was tired. 
 
 " Then the mendicant, having said nothing, rose into the air, and 
 by his spiritual power flew through space to another spot ! 
 
 " Seeing this miracle the woman turned to her lord and said, 
 ' Alas ! master, what have you done ? see what a crime you have 
 committed, and aU through your own perverse thoughts, for in 
 truth this was a good man, and incapable of anything like you 
 wickedly imagined.' 
 
 " Then the peasant who had beaten the Pratyeka Buddha was 
 filled with remorse, and said to his wife, • Dear woman ! I see no- 
 thing for it, but that you and I should immediately give up the 
 
324 THE ROMANTIC 
 
 world and enter on a religious life; let us give up all worldly 
 pleasures and lead a life of purity, if haply I may thus atone 
 for my wickedness.' His wife having consented, they both became 
 religious ascetics, and after death were horn in heaven. 
 
 "Now Bhikshus ! that peasant was Mah^kasyapa in a former birth, 
 and his wife was the Bhikshuni Bhadrakapriya." 
 
 The History of Sari(putra) and Mulin (Mudgalaputra). 
 
 § 4. At this time, not very far from Eajagriha, there was a village 
 called Naradai (Nalanda ?), where lived a certain rich Brahman, 
 called Danayana (or, Danyayana) [other accounts say that his name 
 was Vanadatta. Oh. Ed.] Now this wealthy Brahman had eight sons, 
 the first was called "Upatissa (and so on). Moreover, he had one daugh- 
 ter called " Susimika," who had become a recluse belonging to the 
 heretical order of Pariprajikas. [But the MaMsanghikas say that 
 he had only seven sons, the first called Damma, the second Sudamma, 
 the third XJpadamma, the fourth Tissa, the fifth Vpatissa, etc. Of all 
 these Upatissa was the most promising and talented. He was tho- 
 roughly acquainted with the literature usually acquired by the Brah- 
 mans, and his disposition was most gentle and loving. Ch. JSd.'] 
 
 Not far from the spot where Upatissa lived there was a village 
 Kolita,^ and in that village a Brahman, exceedingly rich, who was 
 called by the same name, and he had an only sou, who was also 
 very accomplished and of great natural genius. Between this 
 young Kolita and Upatissa there sprung up a close friendship, so 
 that they were always together, and never so much grieved as 
 when necessity kept them apart, and so the G^tha says— 
 
 " Closely as cause and effect are bound together. 
 So do two loving hearts entwine and, live. 
 Such is the power of love to join in one. 
 Even as the lily lives upon and loves the water, 
 Upatissa and Kolita likewise, 
 
 1 Vide Pah-Hian, p. Ill n. 
 
 2 CaUed Koulika by Jul. iii, 51. 
 
HISTORY OF BUDDHA. 325 
 
 These two joined by closest bond of love. 
 If by necessity compelled to live apart. 
 Were overcome by grief and aching heart." 
 
 [Kiouen XL VII, contains 6,054 words, and cost 3.027 taels.] 
 
 CHAPTEE XLVIII. 
 
 Now, at a short distance from Eajagriha there is a, mountain 
 called Giriguha, on which mountain at stated periods there used 
 to be an assembly convened for the purpose of distributing charity 
 among the priests. There was also another mountain called Eis- 
 higiri, on which similar assemblies were held ; also on a mountain 
 called Vaibhara, and another called Panda, and another called 
 Vaihara. Now, on all these mountains assemblies were held iu 
 certain rotation. At this time it happened that the convocation 
 took place on the mountain called Grihakuha (or guha) and count- 
 less people, afoot and in carriages and vehicles of aU descriptions, 
 were assembled together to witness the spectacle. Now the dis- 
 tance of the villages Narada (orNalanda) and KoUka (for Kolita ?) 
 from Eajagriha was not more than half a yojana. At this time 
 the youth Tissa thought thus with himself, " I ought certainly to 
 go to this assembly on Mount Gririguha, to see if the people as- 
 sembled there can do me any good or benefit my mind in any way." 
 So TTpatissa having ordered his chariot, drawn by four elephants, 
 to be harnessed at once, set out from Narada towards Giriguha, to 
 see what the people there assembled were doing. At this time 
 also the youth Kolita began to think thus, " Certainly I ought to 
 go to that great assembly on Mount Grihaguha," and so, mounting 
 on his elephant, caparisoned for the occasion, he set out and gra- 
 dually drew near to the spot ; before him were all sorts of dancing 
 men and women, whilst the music sounded on every side as he pro- 
 ceeded. 
 
 Thus it was these two accomplished youths set out to visit the 
 same spot, and moved by the same considerations. 
 
 Having arrived at the place, they were both accommodated with 
 high chairs in the midst of the assembly. Then TTpatissa observ- 
 
326 THE ROMANTIC 
 
 ing the vast crowd, all engaged in listening to music and watch- 
 ing the performances of dancers and acrobats, began to reflect 
 thus, " How strange that so vast a multitude should be amused 
 by such trifles as these ! and then to reflect that after a hundred 
 years not one of all this multitude will be alive !" Thinking thus, 
 he began to regret that he had come to such a place, and so rising 
 from his seat, he left the assembly and sought the retirement of a 
 neighbouring wood, where, sitting down beneath a tree, he gave 
 himself to severe reflection. 
 
 Now in the middle of that assembly there was one celebrated 
 performer, who by his amusing tricks caused great merriment 
 among the people; then the youth Kolita, seeing that vast assem- 
 bly convulsed with laughter and hearing nothing but " Ha ! ha," 
 " Ho ! ho !" on every side, began to think thus— "All these people 
 in a hundred years will be nothing but bleached bones, scattered 
 here and there." Thinking thus, he was much depressed, and felt 
 very sad ; rising from his seat, therefore, he went his way in search 
 of XJpatissa, whom he found after a while seated beneath the tree as 
 before described ; having approached to the spot, the youth Kolita 
 addressed his friend and said, " Why are you so sad, dear TJpatissa, 
 and why are you sitting here alone, lost in reflection, this is a time 
 for mirth and joy, and not for grief, surely no calamity or misfor- 
 . tune has befallen you, dear friend, to cause you such aifliotion ?" 
 And so the Gatha says — 
 
 " Hark to the sound of drum and lute. 
 
 The voice of singing men and women ! 
 
 Listen to the merry ringing laugh. 
 
 Why then do you rejoice not, too ? 
 
 This is a time for happiness and glee. 
 
 And not for sorrow and despondency. 
 
 This is a time to laugh and sing 
 
 And not to weep and sigh ; 
 
 Hark then ! listen to the pleasant sound. 
 
 The sound of voices like the choir of Heaven ! 
 
 This meeting, like the assembly of the Gods ! 
 
 Surely this is not a place or time for tears !" 
 
 Then TJpatissa replied, "Dear Kolita! look at that vast assem- 
 bly ! listen to the merry sound of music and of singing ! hark to 
 
HISTORY OF BUDDHA. 327 
 
 the ringing laugh, and then remember in a hundred years not one 
 of all that multitude will be alive !" And so the Gdtha says— 
 " This people, under the dominion of desire and love. 
 Can find no safety whilst in such a state, 
 For all such things are weak and perishing. 
 What joy can people such as these possess ? 
 These multitudes, and all things living. 
 Defiled by lust and fleshly appetites. 
 Ere long will be consigned to lowest hell. 
 I, therefore, in my heart can find no place for joy 
 But rather filled with dread, my sorrow swells and grows, 
 For all these pleasures, tho' repeated, cannot avert 
 The coming end— I, therefore, wiU have none of them !" 
 To this Kolita replied — 
 
 " In grief as well as joy we are united. 
 In sorrow and in happiness alike ! 
 That which the wise man says in verse. 
 Is now the case with me and you, 
 ' What your heart rejoices in as good. 
 That I rejoice in, and pursue : 
 It were better I should die with you. 
 Than vainly try to Hve.where you are not !' " 
 
 Thus, these two inseparable friends agreed to become religious 
 mendicants together, and seek the waters of immortality. Ee- 
 turning to their homes, therefore, after much solicitation and re- 
 peated prayers, they obtained their parents' permission, and so 
 finally left their friends and retired apart to lead a religious life. 
 Now, at this time there was in Eajagriha a certain heretical teacher 
 called Parijava Sanjaya,' followed by 5U0 disciples. TJpatissa, 
 then, and Kolita, having as yet no master, at length found their 
 way to this Sanjaya, and after inquiring into his system, gave 
 themselves up to practise it. [This system appears to have re- 
 quired the use of medicinal herbs for the purpose of producing ecs- 
 tasy.] Having tried this method for seven days and nights, and 
 
 1 Jul. iii, 52. Parijava in the text is evidently a mistake for 
 Paribajaka. With respect to Saniaya compare Introd. to Ind. B., 
 p. 532. 
 
328 THE EOMANTIC 
 
 thoroiigUy investigated it, they found no rest to their souls, and 
 were still dissatisfied. 
 
 At this time it was that the Lord of the world was dwelling near 
 Eajagriha, in the Ealandavenuvana, attended by the thousand 
 Eahats, and waited on by Bimbasara and countless thousands of 
 people. It so happened that an old Bhikshu, called TJpasana, the 
 most reverend of all the disciples of Buddha, went very early in 
 the morning, with his robes properly adjusted, and his alms-bowl 
 in his hand to beg from house to house in Eajagriha. [So the 
 Mahasanghihas say, but the other schools say that the Bhihshu's 
 name was Asvayujatta.^'] Whilst so begging, robed in his Sang- 
 hati and his Nirvasana, with his alms-dish carried evenly in his 
 hands, he was watched by the people, who all agreed that he must 
 be one of the Sakyas, so graceful and dignified his appearance. 
 The two youths, TTpatissa and Kolita, likewise, having beheld him 
 were convinced that if there was a Rabat in the world that he was 
 one, and forthwith they resolved to follow him to his place of re- 
 sidence, and enquire respecting the reUgious system he had 
 adopted. 
 
 Accordingly, having found him, they saluted him and stood on 
 one side. TTpatissa then addressed him as follows : " Most reve- 
 rend Sir, do you receive disciples to instruct them in your doc- 
 trine P" 
 
 To whom Asvayujatta replied, "I myself am only a, learner 
 (sravaka) and not a teacher." TTpatissa rejoined, " Who then, re- 
 verend sir 1 is your master, and where does he dwell ? and what is 
 his doctrine ? and what is his name ?" [Now at this time, just after 
 the Lord of the world had arrived at supreme wisdom, he was univer- 
 sally known as "the Great Shaman" (Ch. ed.)'] Then Asvayu- 
 jatta replied to TTpatissa as follows : " My master is the Great Sha- 
 man of the race of the Sakyas, and his religious system of complete 
 retirement from the world is that which I have adopted, to my 
 heart's joy." 
 
 Then TTpatissa asked, " and is that great Shaman of whom you 
 speak, as full of dignity and grace as you are ?" To whom Asva- 
 yujatta answered as follows : — 
 
 ^ Called elsewhere Asvajita. [I derive Asvayujatta from Jul. 
 Mithode, 2292.] 
 
HISTORY OF BUDDHA. 329 
 
 " As a mustard seed compared with Mount Meru, 
 As the pool, caused by the cow's footstep, compared 
 
 with the great ocean. 
 As the gnat compared with the Garuda, 
 So am I compared with my master !" 
 [And much more to the same effect]. 
 
 At length, TJpatissa having inquired what was the doctrine taught 
 by the great Shaman, Asvayujatta replied, " I am but the disciple 
 of a day, and know but little of the profound doctrine of my 
 master ; but yet I will tell you in brief what I have understood." 
 To which "CTpatissa replied, " Pray tell me in few words, venerable 
 one, for I love not long discourses," and so the Gatha says: — 
 " I desire only true Eeason, 
 I love not words and sentences; 
 The wise man loves sound Eeason, 
 Eelying on this, he frames his Life." 
 Then Asvayujatta consented to explain what he knew of his 
 master's teaching ; " My master, he said, discourses on the connec- 
 tion of causes and their consequences, he also touches on the path 
 of deliverance, and so a G4tha which he often repeats will explain, 
 [The above is what the Mahasanghikas say ; the account of the Kdsy- 
 apiyas is a little different, and as follows] : — " What then is this 
 system of doctrine, venerable sir ?" " My master repeats the fol- 
 lowing aphorism of the Law : 
 
 " All things are produced by cause, 
 AU things are destroyed by cause ; 
 Thus Destruction and Production, 
 Our Shaman says, result from cause." 
 Then XTpatissa (the Paribrajika) at once comprehended the cha- 
 racter of the doctrine involved in these lines, whilst the venerable 
 Asvayujatta went on to explain them, thus — 
 
 " The phenomena which result from cause. 
 By cause also are destroyed ; 
 
 Destroy this cause, and you arrive at supremo wisdom. 
 So teaches my master, the great Shaman." 
 Then Upatissa, the Paribrajika, having clearly perceived the 
 truth of this doctrine, obtained perfect peace and was freed from 
 all doubt ; so opening his mouth, he said, 
 
330 THE ROMANTIC 
 
 " This Dliarmaohariya (mode of teaching), 
 Whioli I have heard. 
 Thro' Niyutas of Kalpas 
 Has not thus been exhibited." 
 Then tTpatissa, the Paribrajika, having uttered this stanza, bowed 
 down at the feet of Asvayujatta, and having circumambulated him 
 three times, departed to the place where KoUta, the Paribrajika, 
 was dwelling. 
 
 Then KoUta, seeing the sparkling eyes and joyful countenance 
 of his friend, asked him if he had found the deliverance he sought, 
 and the way of immortality. [On this, Upatissa repeats the 
 stanza above given, and Kolita also arrives at a condition of 
 rest.] They then went to the abode of Sanjaya, and entreated 
 his permission to join themselves to the company of the Lord 
 of the world, and on his refusing to let them go or to come 
 himself with them, they turned away from him and left his 
 society. 
 
 Meantime, the disciples of the Paribrajika Sanjaya, reflecting 
 on what had happened, resolved to follow after Upatissa and 
 Kolita, and accompany them to the great Shaman. In vain 
 Sanjaya cried, " Oh ! leave me not ! do not go ! " for they 
 heeded not his entreaties, and departed. Then Sanjaya, over- 
 come with grief, began to vomit up blood and died. 
 
 Then the two young men, TTpatissa and Kolita, accompa- 
 nied by the 500 Paribrajikas, went on to the Kalandavenuvana, 
 to join themselves to the company of the Lord of the world. 
 
 Then Buddha, seeing them afar off approaching to the place, 
 addressed Kaundinya thus — " See you those two young men ! 
 they are coming hither, not for the purpose of disputation, but 
 because they seek to learn a more excelleht way than that in 
 which they have been instructed ; " and then, turning to all the 
 Bhikshus, he said, "These two shall be the most distinguished 
 of my disciples— the one for wisdom, the other for spiritual 
 power (irddhi)." And so the G4tha says [to the same effect]. 
 
 Then approaching the presence of the Lord of the world, they 
 besought him to admit them into the company of his disciples, 
 to whom the world-honoured spake thus, " Welcome Bhikshus ! 
 enter into my fraternity ; ye have practised the Eules of a Brah- 
 mana,' and therefore have cast off the trammels of worldly sorrow ; 
 
HISTOEY OF BUDDHA. 331 
 
 welcome, then, to my company ! " On this, the new Bhikshus were 
 provided miraculously (of itself) with the proper garments with 
 which to invest themselves, and having put on these, their hair 
 fell off, so that their heads were as smooth as a child's head 
 when first shaved. ^ They then took their places in the 
 assembly, the venerable Kolita on the left and the venerable 
 Upatissa on the right of the Lord of the world. [And in the 
 course of a half month Upatissa became a Eahat, and six days 
 afterwards Kolita likewise obtained that condition.] 
 
 Now the mother of the venerable Upatissa was called Sari, and 
 so Upatissa was generally called Sari putra (putta). And so 
 Kolita is called Mugalana (because this was his family name). 
 
 Then the world-honoured related the following stories in connec- 
 tion with the previous history of these two distinguished disciples. 
 " I remember in years gone by there were two childi-en living in 
 Benares, a brother and sister, both called Supriya. The boy 
 became a recluse and afterwards a ^Pratyeka Buddha, the girl 
 became a Paribrajika heretic. 
 
 " On a certain occasion, the Pratyeka Buddha went to visit his 
 sister, at which time she provided every kind of delicate food and 
 drink for him, after partaking of which she then presented him 
 with a.knife and (a case of) needles. On this, the Pratyeka Buddha, 
 by his spiritual power, rose up into the air and flew away. Where- 
 upon the Paribajika, falling down on the earth with her hands 
 clasped over her head, adored him, and prayed thus — ' Oh ! Uiat I 
 may in some future birth meet with a divine teacher like this man, 
 and so avoid falling into the evil paths of transmigration. And as 
 the needle is able to penetrate everything by its sharpness, so may 
 I be able to pierce through the most difficult subjects of enquiry 
 and cut away every doubt by the acuteness of my intellect.' This 
 Supriya, Bhikshus ! is now born as Sariputta. 
 
 "Again, I remember in days gone by there was a certain shell 
 merchant residing at Benares, who likewise fed a Pratyeka Buddha, 
 and on seeing him fly away through the air, he offered up a similar 
 prayer, desiring that he might possess the same spiritual power as 
 that Pratyeka Buddha had. This shell-merchant, Bhikshus, is the 
 present Mugalyana." , 
 
 [Kiouen XL VIII contains 6,374 words, and cost 3.187 taels.J 
 
 1 Vide Jul. iu, 52. 
 
332 THE EOMANTIC 
 
 CHAPTEE XLIX. 
 The Story of the Five Hundred Merchants. 
 
 § 1. At this time, all the Bhikshus inquired of Buddha how it was 
 that these 500 ParibAjikas, followers of Saiijaya,the heretic, were 
 able to accept the guidance of Sariputra, and escape from the pit- 
 falls and wastes of heretical teaching, and find deliverance in the 
 hearty belief of the doctrines taught by the Lord of the world. 
 
 On this Buddha answered and said, " Listen well, oh Bhikshus ! 
 and weigh my words. This is not the first time that by the guid- 
 ance of Saciputra these 500 heretics have been able to find escape 
 and deliverance ; but I remember in ages gone by there was a cer- 
 tain royal horse born called Kesi,* his bodily appearance most 
 beautiful, his coat as white as the driven snow or as the brightest 
 silver, pure as the moon when full, or as the fiower of the kuta 
 (grass). His head of a bright fiery colour," his feet swift as the 
 wind, his voice mellow as that of the softest drum. At this time, 
 there were in Jambudwipa five hundred merchant men who wished 
 to undertake a voyage hy sea for the purpose of exchanging their 
 goods for others and so increasing their wealth. Accordingly, 
 having selected a wise man as their chief and leader, they came 
 down the sea shore for the purpose of embarking their merchan- 
 dise and setting out on the voyage. First of aU, having paid their 
 devotions to the Sea-God, they appointed five men to superintend 
 the various departments. One to manage the sails^ (sailing mas- 
 ter ?), a second to hold the oar (helmsman ?), a third to pump out 
 the water, a fourth to manage the stowing (floating and sinking, 
 i. e., the draught or stowage), and a fifth to be captain. Having 
 then confessed to one another whatever crimes they had committed 
 and duly repented of them, and having moreover instructed one 
 another in all the preliminary duties before embarking in such an 
 undertaking as theirs, they set saU for the purpose of seeking 
 jewels and precious stones. 
 
 1' For allusions to this horse Kesi refer to the Vish. Pur., p. 54U, 
 also to the Prem Sagar, p. 73 (Eastwick's translation.) 
 
 " That is, the colour of the sandal wood, known as Gosirsha. 
 Compare Bucephalos. 
 
 3 Vide below, chap. 50, where the expression is " shap mi." I 
 suppose "mi" is equal to the " main-sheet." 
 
HISTOEY OF BTIDDHA. 333 
 
 " Suddenly, whilst on the voyage, there arose a fierce storm, which 
 blew their vessel toward the country of the Eakshasis,i and ere 
 they could reach the shore the tempest beat so ajvainst them, that 
 their ship was entirely broken up and destroyed. At this' time 
 the merchants bound themselves to pieces of the wreck, and strug- 
 gling with the waves endeavoured to reach the shore. 
 
 " Now the Kakshasls having perceived the disaster and the fate of 
 the 500 merchants, hastened with all speed to the place, intending 
 to rescue the men and enjoy their company for a time, and then 
 according to their custom to enclose them in an iron city be- 
 longing to them, and there devour them at their leisure. Hav- 
 ing transformed themselves, therefore, from their real shape as 
 hideous ogres into the most lovely women, adorned with jewels, 
 flowers, and every kind of charming ornament, they hurried down 
 to the spot, and when arrived there, they cried out, ' Be not afraid, 
 illustrious strangers ! be not alarmed, dear youths ! stretch out 
 your hand, lift your arm, rest yourselves here! thus! thus!' 
 and so the merchants, half drowned in the ocean, hearing these 
 welcome words, and seeing the pleasing forms of the women, did 
 as they were told, and so by their help reached the shore in safety. 
 " Then the Eakshasis in great joy cried out, ' Welcome ! welcome ! 
 dear youths ! Whence have ye come so far ? But now ye are here, 
 let us be happy. Be ye our husbands, and we will be your wives ! 
 We have no one here to love or cherish us ; be ye our lords, to 
 drive away sorrovr, to dispel our grief! Come, lovely youths! 
 come to our houses, well adorned and fully supplied with every ne- 
 cessary ; hasten with us to share in the joys of mutual love.' 
 
 " Then those merchants addressed the Eakshasis thus : ' Illus- 
 trious maidens ! (sisters) let your hearts rest awhile ! Give us a 
 short space to expend our grief and dispel the^sorrowful thoughts 
 that afflict us !' Then those men, going apart by themselves, gave 
 vent to their sorrow ! They raised their voices and cried, ' Alas ! 
 aJas !' One lamented for his father and his mother ; another cried, 
 ' Alas ! my sister !' or, ' Alas ! my brother !' Another exclaimed, 
 • Alas ! my loved ones !' ' My dear kinsfolk !' ' My house !' ' My 
 feUow-clansmen !' ' Alas ! we shall see you no more !' ' Alas ! for 
 Jambudwlpa, our own dear country, unequalled for beauty and de- 
 light. Alas ! alas !' 
 
 ' That is, Ceylon. 
 
334 THE EOMANTIC 
 
 " Uttering sueh lamentable cries, they relieved their burthened 
 hearts. 
 
 " Then going on gradually with the EakaJiasSs, they advanced to- 
 wards their city, and as they went they observed that the ground 
 was beautifully soft and level. There were no wild shrubs or 
 thorns, no broken pots or stones, no dust flying about, no unsightly 
 flowers, but all they saw was charming to the eye and grateful to 
 the senses. The flowers, the trees, the fruits, the grass, all were 
 beautiful ! — soft to the touch, sweetly scented, and brightly painted. 
 [Here follows a list of the trees, flowers, and birds.] 
 
 "At last they approach the city, surrounded by a four square wall ■ 
 of the whitest marble, bright as the Snowy Mountains or like the 
 fleecy white clouds. Inside rose tower upon tower, as the cliffs rise 
 one above the other on the beetling shore ; from the numerous 
 turrets, that surrounded the central towers, floated every sort of 
 garland and flag, whilst lovely canopies (umbrellas) crowned the 
 highest. In every direction throughout the city were placed metal 
 censers, in which the choicest aromatic woods .were kept con- 
 stantly burning. 
 
 " Then the Eakshasls, taking their guests through the city, bid 
 them cast off their dripping clothes, and having washed their bodies 
 in warm and scented water, they bring for them luxurious seats on 
 which to recline. 
 
 ■■ And now they give way to unhindered pleasure. The music ra- 
 vishes their ears, and they are lulled to forgetfulness by every de- 
 vice that art can provide or love suggest. 
 
 " So time passed. At length, the Eakshasls having warned the 
 merchants against approaching a certain part towards the southern 
 side of the city, the curiosity of the merchant chief was excited, 
 and, being a man of very superior parts and of penetrating mind, 
 he began to have some doubts about the matter. ' Why,' thought 
 he, ' should these women exhort us never to go towards a certain 
 part at the south of the city ? I ought to look into the matter, and 
 when the women are asleep endeavour to see what danger there is, 
 so that we may avoid it, if there be any, before it is too late.' 
 
 " Having thought thus, the chief merchant waited that night tiU 
 the women were all asleep, and then arising softly from his bed, 
 without any sound, he got away, and, seizing his sword, left the 
 house. Going onwards in the forbidden direction, he came at 
 
HISTORY OF BUDDHA. 335 
 
 length to a narrow path, which had neither tree or plant growing 
 beside it, and was altogether of a dreary and fear-inspiring cha- 
 racter. Then, listening, he heard the sounds of groans and lamenta- 
 tions, like those proceeding from the wretched beings confined in 
 hell. Hearing these sounds, the merchant chief was seized with 
 wonderful fear; the hairs of his body stood upright, and he re- 
 mained silently transfixed as it were to the ground. Thus he con- 
 tinued for some time, till at length recovering his self-possession, 
 he entered on the desolate path he had seen, and cautiously ad- 
 vanced along it. After proceeding a short distance, he saw before 
 him the dim outline of an iron city, and he soon perceived that 
 the cries and groans he heard proceeded from within the walls of 
 that place. G-oiug round the city, he could see no gate, only on 
 the north side of it be observed a tree, whose name was hoh-hwen, 
 (united joy), which grew beside the wall and seemed to overtop it. 
 Having observed this tree, the merchant forthwith resolved to 
 mount it and look within the city. Having climbed to the top, he 
 gazed over the wall, and lo ! he beheld before him a piteous sight. 
 He saw many dead men lying about — more than a hundred — and 
 of these some were half-eaten, and others, scarcely dead, were dis- 
 membered and mutilated. Others, again, were sitting about, fam- 
 ished to death ; others, again, sightless, their eye sockets like deep 
 well- pits ; others with their flesh half torn from their limbs, as if 
 gnawed off by some wild beast ; others with their hair matted and 
 torn, covered with filth and dirt; and in the midst or all there arose 
 a constant wail, as from the culprits who suffer torments in the 
 place where Tama rules. Seeing this doleful spectacle, the mer- 
 chant chief was once more overpowered by fear ; his hair stood • 
 erect through terror. At length, regaining his courage, he seized 
 a branch of the tree on which he was seated, and, waving it vio- 
 lently about, he raised a great shout, so as to attract attention. 
 The sound of his voice having reached the prisoners inside the " 
 city, looking up they saw the merchant chief seated on a branch 
 of the hoh-hwen tree outside the wall. Beholding him thus, they 
 raised a piteous cry, and spake to him these words : " Who, then, 
 are you ? Are you Deva, Naga, Taksha, Gandharva, Asura, Kin- 
 nara, Garuda, Mahoraga, or what ? or are you Maha Sakra Kausika, 
 or the adorable Brahma Kaja, come to visit us in our misery, and 
 bring us deliverance ?" Then those miserable ones, falling down 
 
336 THE ROMANTIC 
 
 to earth, and placing their hands above their heads, worshipped 
 the merchant chief, and said, • Pity us ! oh, pity us ! and help us 
 to escape ! We are ruthlessly torn from those we love ! Oh, help 
 us, then ! help us to escape from this wretched city, and once more 
 see the faces of our dear ones !' Then the merchant chief, having 
 heard these sad words proceeding from the miserable men within 
 the city, his heart filled with unutterable sorrow, he addressed 
 them thus : ' Be it known to you all, I am no god or other un- 
 earthly creature, but a man of Jambudwipa, who set out on a 
 voyage seeking precious stones. Whilst crossing the sea, a storm 
 came on and destroyed our ship, whereupon I and my comrades 
 were near perishing, but were rescued by some women who sud- 
 denly appeared, and now we are living with these women hard by 
 this, and enjoying their society to the full ! But tell me, what can 
 I do to assuage your sufferings ?' Then they answered, ' Ah ! dear 
 sir ! we likewise were once like you, merchants of Jambudwipa. 
 Seeking precious pearls, we entered on a voyage, and were lost as 
 you were. Then those Eakshasls, having come to our rescue, con- 
 veyed us to the shore, and afforded us every pleasure for a time ; 
 but as soon as they heard of your shipwreck they carried us forth- 
 with to this place, and here within this iron city we are doomed to 
 lie till those Eakshasls have devoured us alive ! We were the 
 other day five hundred men, and now we are but half that number ; 
 all the rest devoured by those infuriate demons. For a time they 
 seem to love their companions, but all the while they live on human 
 flesh. Their hearts are quite incapable of love. Beware, then, of 
 their wiles ; your time will soon come on !' 
 
 " Then the merchant chief replied, 'Oh ! most unhappy men, know 
 you of any stratagem by which we may escape from those Eak- 
 shasis p' 
 
 " They answered, ' There is but one method of escaping from 
 them.' On which the chief inquired respecting it. 
 
 "They then explained, 'Upon the fifteenth day of the fourth moon, 
 when the Moon, Sun, and Pleiades {Man) are in conjunction,! 
 a certain Horse King, called Kesi (the hairy one), of most beauti- 
 ful form, white as the driven snow, his head a rosy tint, his feet 
 swift as the wind, his voice mellow as the softest drum ;— this 
 
 '^ Probably the conjunction of the Sun (?) with AshSdha (June, 
 July). J. iJ.4.S.Vol.V,pl. ii, p.263. 
 
HISTORY OF BUDDHA. 337 
 
 horse, having partaken of some dainty food (corn or grain without 
 hust and of aromatic flavour), comes to this shore once every year 
 and half his body seen. He cries three times, " "Whoever wishes to 
 cross over the great salt sea, 1 will convey him over." Now, then 
 if you would escape from your present danger, this is the only way 
 — await the arrival of Kesi, the Horse E4ja.'^ 
 
 " Then again the merchant chief inquired, ' And have you your- 
 selves seen this horse ? If so, how is it ye did not escape ? From 
 whom, again, did you hear this strange story ? — it may be it is 
 false. ' 
 
 " Then those captives answered, ' We heard from heaven a voice 
 like this : " The merchants of Jambudwtpa are foolish and ignorant 
 men, and why ? How can they expect ere the Pleiades and Moon 
 be in conj unction in the middle of the fourth Moon — how can they 
 dare to try a northern course ?^ But then, if they would try, let 
 them wait unto, they see the half-revealed form of the White 
 Horse King Kesi, seeking food upon the sea-shore. He shall carry 
 them across the briny sea to the other coast." But we, alas ! were 
 so besotted with the love of women that we heeded not the voice, 
 and let the time slip, and are now here the certain victims of the 
 Kakshasis, for there is no escape from this city — the walls so high ! 
 If we dig to escape under the walls, the holes fill up again as soon 
 as they are made. There can be no escape for us — we shall most 
 surely all be eaten by the Eakshasis. But, ah, dear friend! if you 
 escape, and if you reach Jambudwipa again in peace, go, we pray 
 you, to such a town (or, village), and tell our loving friends that 
 
 1 The whole of this description seems to refer to the change of 
 monsoon. The setting in of the south-west monsoon would be a 
 sio-nal for the land-bound vessels of Ceylon to start for the north 
 again. The White Horse Kesi denotes the white crested waves 
 that roll in with a remarkable sound punctually as the monsoon 
 changes. Hence, because of his attributes, Avalokiteshwara was 
 pictured under the figure of a white horse. We have remnants of 
 the same idea in the expression common amongst sailors, "the 
 white mane of the horse," when the waves break. The white horse 
 of the Saxon sea kings may have a similar origin. 
 
 2 Vid. Jul. II, 62, "Quand le aoleil se meut en dedans (de 
 I'equateur) c'est la marche au Nord (Oudagayana)." It is still the 
 custom at Madras, and elsewhere on that coast, to fling fruit, etc., 
 into the sea on the full moon of August, after which the native 
 
 craft set sail. 
 
 z 
 
338 THE EOMANTIC 
 
 Bo-and-so is now condemned to die within the iron city of the Eak- 
 shasls, and warn them all, and all you see, against the love of money 
 and the desire for precious stones, and let them not risk their 
 lives upon the treacherous ocean. Meanwhile, you and all your 
 friends use every diligence to make good your escape, and when 
 yon join your loving relatives, parents and wives, be sure to pay 
 your vows to Heaven, and lead a holy and religious life.' 
 
 " Having heard so much, the merchant chief descended from the 
 tree, and as he went his way he listened to the piteous lamentations 
 of the captives, who cried, ' Alack ! Oh ! for one more look at our 
 dear country, Jambudwipa ! Par better, if safe there, to feed upon 
 the very offal of the streets than risk one's life upon the sea in 
 search of wealth.' 
 
 " Then the merchant chief returned to his abode and found the 
 Eakshasls asleep as he left them. 
 
 " Finally, after much thought, he determined to keep the know- 
 ledge of his night's adventure perfectly secret from his brother 
 merchants, lest by any cliance they should let it be known to the 
 Kakshasls, and so their condition be rendered desperate, following, 
 in fact, the words of the Githa — 
 
 " ' Every one who has learned a secret. 
 
 And with thoughtless heart and head 
 
 Lets out some portion of what he knows, 
 
 Forgets that those who hear wOl tell the same. 
 
 And so bring trouble and disgrace. 
 
 And stir up strife and enmity. 
 
 The wise man and the man of prudence 
 
 Let nothing out, but conceal the matter.' 
 
 And so the merchant chief, thinking of this, held his peace, and 
 awaited the arrival of the joyous day of the fourth month, and 
 then he began to reveal his plan to his comrades. Exhorting them 
 all to constancy and determination, he begged them to oast off the 
 unconcern resulting from a Ufe of ease and shake off the power of 
 love. So saying, he appointed a certain place of rendezvous on the 
 night before, the fifteenth day, and 'when the women are asleep,' 
 he added, ' rise up and hasten to the spot, and I will tell you more.' 
 Accordingly, they acted as their chief advised, and met at the ap- 
 pointed spot. [The chief then narrates his adventure before the 
 iron city.] 
 
HISTORY OF BUDDHA. 339 
 
 " After a while the Horse KingKesi, having partaken of the pure 
 food, came to the shore, and, raising his body half out of the waves, 
 exclaimed in aloud voice three times, 'If there be anyone here de- 
 sirous to pass over to the other side across the briny ocean, I wiU 
 convey him.' Then those merchants, seeing the Horse King and 
 hearing his words, were filled with joy and exultation. Their very 
 hair stood erect with delight, and, bowing down to the earth, with 
 their hands above their heads, they exclaimed, ' Oh illustrious 
 Horse King ! we wish to be conveyed across to that shore. Would 
 that you would transport us hence to that side where we would be.' 
 Then the horse replied to the merchants, ' Be it known that the 
 Eakshasis wUl certainly pursue you. They will bring their children 
 in their arms and entreat you to return. If either of you relent or 
 be moved by feelings of regret — if you say, "Ah ! there is my wife," 
 or, " Ah ! there is m^ child," then do not suppose for a moment that 
 I will convey you away. You will certainly fall off my back and 
 become the prey of those Eakshasis ; but if you steel your hearts 
 against their wiles, and cling closely to my hair, then I will convey 
 you safely across the salt sea to the other shore.' Having said 
 this, the Horse King invited them all to mount his back, and cling 
 to him with their legs and feet. Then, mounting into the air, he 
 flew away like the wind. Meantime the Eakshasts, hearing the 
 thunder-voice of the Horse King, suddenly awaking from their 
 sleep and missing their companions, after looking on every side, at 
 length perceived afar off the merchants mounted on the Horse- 
 King's back, clinging to his hair, and holding fast in every way, as 
 they journey on through the air. Seeing this, they each seized 
 her child, and, hurrying down to the shore, they uttered piteous 
 cries, and said, • Alas ! alas ! dear masters ! why are you about to 
 leave us desolate ? — whither are ye going ? Beware, dear ones, of 
 the dangers of the sea. Eemember your former mishap. Why do 
 you leave us thus ? What pain have we caused you ? Have you 
 not had your fill of pleasure ? Have we not been loving wives ? 
 Then why so basely desert us ? Eeturn, dear youths ! return to 
 your children and your wives !' But all their entreaties were in 
 vain, and the Horse King soon carried those five hundred mer- 
 chants back to the welcome shore they had left, across the waves 
 of the briny sea. 
 
 "Nowat this time, Bhikshusj the five hundred merchant men 
 
340 THE ROMANTIC 
 
 were these five hnndred heretics, the followers of Sandjaya ; Sari- 
 putra was the wise chief, and I was the horse Kesi." 
 
 [The Mahasanghikae say that after this Buddha travelled onwards 
 through the neighbouring villages and so came again to Edjagriha. The 
 Kasy&piyas say he went to the Southern Blountains [Lanka ?), and there 
 exhibited many marvellous changes of;person, and that in the meantime 
 the people of Magadha thought he was dead, and began to break through 
 the rules when he suddenly returned.'] 
 
 [Kiouen XLIX contains 5,587 words, and cost 2.794 taels.] 
 
 CHAPTER L. 
 
 § 1. Nowitsohappened that BimhasaraE^ja, observing the advant- 
 age got by the heretics in consequence of their convocations held for 
 five days, during which they explained to the people their system 
 of Doctrine and preached to them out of their law. Seeing this, 
 the king exhorted Buddha to hold similar assemblies,^ and so keep 
 pace with the Paribajakas, who were opposed to him. T® this the 
 Lord of the World consented, and BimbasSra on his part undertook 
 to be present at these convocations, and so draw the people toge- 
 ther, in imitation of his royal example. 
 
 Then Buddha having ordered the leaders of his • community 
 ( Sthavlras) to assemble, in the manner aforesaid, to repeat the law, 
 they requested to be instructed what law they should repeat. On 
 this he told them to preach upon the excellency of Buddha, the 
 Law, and the Church; to exhort the people to charity, to the culti- 
 vation of wisdom, temperance, and complete personal discipline 
 (Dh-ata Eules, vid. E. M., p. 9) ; to avoid entering crowded towns 
 and villages ; to live in quietness and retirement [and so on]. 
 
 Now it came to pass that as soon as the Bhikshus had begun to 
 recite the law, as their master directed, during the five successive 
 days of assembly, that the people also began to find fault with 
 them, and say, " How is it that these teachers of ours continue to 
 repeat the same thing over and over again, in a monotonous voice, 
 
 ^ There seems to be a reference here to the assemblies known as 
 pan-che-yu-sse. Vid. Pah Hian, cap. v, p. 15. 
 
HISTOKY OF BUDDHA. 341 
 
 just like children who have learned their lesson repeat it to their 
 masters"? Then Buddha gave the priests permission to vary 
 their mode of repeating the law, according to their individual 
 character of voice and ability. 
 
 The people then complained of the want of agreement in the 
 mode of recitation, and also of omissions and alterations made by 
 some of the priests, and argued that they could not be true 
 teachers if they varied so. On this Buddha ordered them to con- 
 fine themselves to explanations of the Agama, and the Sutras 
 generally; and each priest (if there were more than one in an 
 assembly) to take up the recitation in turn, explaining each word 
 and sentence according to individual ability. 
 
 Buddha then permitted the priests to enclose a space within four 
 walls, to smooth the enclosed ground and plant it.i Buddha then 
 gave them permission to wash their feet [after a journey along a 
 muddy road, undertaken for the purpose of reciting the law]. He 
 then permitted them to use incense [perfumed cow dung] and 
 scented water, for the purpose of purifying the place of recitation. 
 The people then complained that the priests were transgressing 
 the order that they should not use or possess any unguents or per- 
 fumes. On this, Buddha permitted them to receive gifts of flowers 
 and incense from lay persons, for the purpose of assisting in the 
 religious function; but when this permission was abused, and 
 money and other things offered, Buddha restricted the permission 
 to gifts of the necessary things [viz., meat, drink, clothes, medi- 
 cine]. 
 
 Buddha afterwards permitted selections of the sacred books to be 
 read ; also an elevated place to be erected, on which the priest or 
 priests should sit, for the purpose of being heard ; he forbad two 
 preaching halls to be near one another, lest there should be con- 
 fusion of sound ; he also permitted those assembled to join in the 
 recitation of certain portions of the law, such as the Gdthas, etc., 
 but he forbad anything like irreverent or indecent singing ; he 
 also ordained that, if any Bhikshu wanted to go to any place for 
 the purpose of reciting the law, he should first ask permission of 
 the Acharya, and on a certain occasion, when some Bhikshus had 
 disobeyed this order, and gone to a certain town contrary to the 
 
 ' Doubtless the origin of the Sangharamas or "priests' garden." 
 
342 THE EOMANTIC 
 
 wishes of the Aoharya (senior priest), it happened that they were 
 robbed and beaten, and scarcely got back alive to the Sangharama, 
 on which occasion, to show the fatal consequences of disobedience 
 to parents and religious superiors, the world-honoured one related 
 this story. 
 
 Story of the Merchant who Struck His Mother. 
 
 § 2. "I EEMEMEEE in years gone by, there were 500 merchants in 
 Jambudwipa, of whom acertain one was chief, his name was Maitri 
 (sse-ohfe). On one occasion, these merchants all assembled toge- 
 ther, and begun to consult how they might best embark on some 
 expedition for the purpose of getting gain. Having agreed upon 
 a voyage in a certain direction, and settled all preliminaries as to 
 freight and provisioning the ship, they separated for a time, 
 returning to their homes, to take leave of their wives and families. 
 
 " Now at this time M aitri went to see his mother, to get her per- 
 mission and blessing ere he set out on the expedition contemplated. 
 At this time his mother was living in retirement in the upper por- 
 tion of the house, exercising herself in religious discipline [laws of 
 purity and self-restraint]. 
 
 " Maitri approaching her, addressed his mother thus: ' Honoured 
 mother! [or, honoured "parent"] I am' about to undertake a 
 voyage by sea, for the purpose of getting much profit. I hope to 
 return home with gold, silver, jewels of every kind, and so be 
 able to minister in every way to your comfort, and also to that 
 of the members of my family [give me then your permission and 
 blessing].' 
 
 " Then his mother began to expostulate with him, and to say, 
 ' Dear son ! why venture your life at sea ? Surely you have wealth 
 enough at home, and every comfort and necessary without stint. 
 You can easily afford to give what is necessary in religious charity; 
 there is no impediment in the way of your happiness (merit). 
 Darling Son ! dear Son ! the sea is full of perils, boisterous winds, 
 hungry and cruel monsters (fishes), evil spirits, Eakshasls, and 
 ghouls ; dear Son ! darling MSitri ! all these dangers infest the 
 ocean; and now I am getting old, and if you leave me now. 
 
HISTORY OF BUDDHA. 343 
 
 althougli as you say you want to return a rich man to minister to 
 my necessities, still the day of my death is so near, that all your 
 pious intentions may be of little use to me ; stay, then, dear Son ! 
 stay to be the comfort of my old age' ! [And so she entreated him 
 three times.] 
 
 " Then M^itri answered, ' Tes ! dear mother, but still I must go ! 
 think of the wealth I shall bring back, the gold and silver and 
 jewels ! think bow I shall be able to nourish and cherish you in 
 your old age, and what gifts I can bestow in religious charity.' 
 
 " Then his mother arose from her seat, and threw her arms round 
 his neck, and embraced him, as she cried, ' Darling Son ! dear 
 M aitri ! I cannot let you go ; I cannot give you leave to risk your 
 life on the ocean just to seek for gain ! we have money enough, we 
 have all we need at home ! I cannot let you go !' 
 
 " Then Maitri thought thus — ' My mother is cross with me, and 
 does not want me to prosper, and so she forbids me go this voyage,' 
 and then he got angry, and pulling his mother to the ground, he 
 slapped (kicked ) her head, and rushed out of the house ! 
 
 " Then the merchants having assembled on the coast, and offered 
 their worship to the Sea-God, selected five men to superintend the 
 various departments [as before], and then set sail. But, sad to 
 say ! their ship was soon overtaken by a storm and broken to pieces, 
 and all the merchants except Maitri were lost. But he, having 
 clung to a plank, after tossing about on the waves for a long time, 
 was at length thrown on the shore of an islet called Vaisvadipa 
 [North island or islet]. So Miitri, having refreshed himself with 
 some of the wild seeds and medicinal herbs growing on the shore, 
 at length recovered his strength, and began to explore the neigh- 
 bourhood of the spot where he had been cast ashore. At length, 
 as he went on, he came to a southern division (fork) of the island, 
 and there he saw a path leading right before him. Following the 
 track, after a short distance he saw, from a slight eminence, a city 
 immediately in front of him, shining like silver, extremely beau- 
 tiful and glorious ! it was full of towers and palaces, surrounded 
 by a lofty wall, and in every respect perfectly adorned [with lakes, 
 woods, censers, flags, etc., etc.], and calculated for the unbridled 
 indulgence of love and pleasure. In the centre of the city was a 
 charming palace (called "Merry -joy "), built of the seven precious 
 substances, and most exquisite to behold ! 
 
344 THE EOMANTIC 
 
 " And now from within the city there came forth four beau- 
 tiful women, adorned with jewels and every ornament calculated 
 to please. Approaching the, spot where MAitri stood, they addressed 
 him as follows : ' Welcome, oh MMtri ! let us conduct you within 
 yonder city, there is no one there to interfere with us, and there is 
 an abundance of every necessary for food and enjoyment. See 
 yonder beautiful palace, called 'joy and pleasure', constructed of 
 the seven precious substances. It is there we four live, we rise 
 up and lie down as we like, with no one to molest us ! come, then, 
 oh Mditri ! enter there with us and enjoy our company without 
 interference, we wiU nourish you and cherish you with the fondest 
 care.' So entering into that pleasant hall, Maitri enjoyed the 
 society of those women, with no one (man) to dispute possession 
 with him. Thus passed many, many years ; nothing to interrupt 
 the current of his happiness. At length, after a long lapse of time, 
 these four women addressed Maitri, and said, ' Dear M4itri ; 
 remain here with us, and go not to any other city.' Then Maitri 
 began to doubt about the matter, and he thought ' "What do those 
 women mean when they talk about other cities, I will wait till 
 they are asleep and then go and explore in every direction, and see 
 whether there is good or bad luck in store for me.' So when they 
 had dropped off to slumber, MMtri arose, and leaving the precious 
 tower, he went out, and passing through the Eastern gate, he 
 entered the garden which surrounded the city, and then leaving 
 this by the Southern gate, he struck into a road, along which he 
 pursued his way. At length he saw before him at some distance a 
 city of gold, most beautiful to look at, and in the middle of it a 
 lovely palace called ' ever-drunk', made of the seven precious sub- 
 stances and beautifully adorned. Now whilst he gazed, lo ! eight 
 beautiful women came forth from the city to the place where he 
 stood, and addressed Maitri as follows: 'Dear Maitri! come near 
 and enter this city in our company, there is a beautiful palace 
 which we occupy, with no one to molest us, there is no lack of any 
 comfort or necessary within its walls ; come, then, and enjoy our 
 society, whilst we nourish and cherish you without intermission.' 
 So he went with them, and enjoyed their company for many years, 
 till at last, when they began to talk to him about going to some 
 other city, his suspicions were aroused as before, and he resolved 
 when they were asleep to explore further and find out what other 
 
HISTORY OF BUDDHA. 345 
 
 cities there were. [And so he disooyered two other cities, one 
 built of crystal, the other of lapis lazuli, the first with sixteen, the 
 other with thirty-two maidens, who invited him to enjoy their com- 
 pany as before.] On receiving similar hints from these, in succes- 
 sion, he went on further discoveries, till at length he saw an iron 
 city, that appeared to him quite desolate, only he heard a voice 
 constantly crying out, ' Who is hungry ? who is thirsty ? who is 
 naked ? who is weary ? who is a stranger p who wishes to be 
 carried ?' On hearing this voice, Maitri began to consider with 
 himself; at the other cities I found agreeable companions, but 
 here I see no one, but only hear this doleful voice. I must search 
 into this. Accordingly he entered the city to see whence 
 the voice proceeded. No sooner had he passed through the 
 gate, than it shut behind him, and he felt that he was alone within 
 the walls and all escape cut oflf. On this he was filled with fear, 
 his limbs trembled, and the hairs of his body stood upright. He 
 began to run to and fro in every direction, exclaiming, ' Woe is 
 me ! I am undone ! I am ruined ! ' At length, as he ran here and 
 there, lo ! he saw confronting him a man, on whose head there was 
 placed an iron wheel, this wheel was red with heat, and glowing as 
 from a furnace, teiTible to behold. Seeing this terrible sight, 
 MMtri exclaimed, ' Who are you ? why do you carry that terrible 
 wheel on your head ?' On this that wretched man replied, " Dear 
 Sir ! is it possible you know me not P I am a merchant chief called 
 Govinda.' Then Maitri asked him and said, ' Pray then teU me, 
 what dreadful crime have you committed in former days that you 
 are constrained to wear that fiery wheel on your head ?' Then 
 Grovinda answered, ' In former days I was angry with and struck 
 my mother on the head as she lay upon the ground, and for this 
 reason I am condemned to wear this fiery iron wheel around my 
 head.' At this time Maitri, self-accused, began to cry out and 
 lament; he was fiUed with remorse in recollection of his own 
 conduct, and exclaimed in his agony, ' Now am I caught like a 
 deer in the snare.' 
 
 " Then a certain Taksha, who kept guard over that city, whose 
 name was Viruka, suddenly came to the spot, and removing the 
 fiery wheel from off the head of Goviuda, he placed it on the head 
 of Maitri. Then the wretched man cried out in his agony and 
 said, ' Oh, what have I done to merit this torment ? ' [the Gslthas 
 
346 THE ROMANTIC 
 
 are to this effect] to whicli the Tatsha replied, • Tou ! wretched 
 man, dared to strike (kick) your mother on the head as she lay on 
 the ground; now, therefore, on your head you shall wear this fiery 
 wheel, through 60,000 years your punishment shall last ; be assured 
 of this, through all these years you shall wear this wheel.' 
 
 " Now, Bhikshus ! I was that wicked M^itri, and for 60,000 years 
 I wore that wheel for disobedience to my mother ; so be ye assured 
 that disobedience to your religious superiors will be punished in 
 the same way !" 
 
 [Kiouen L contains 6,053 words, and cost 3.027 taels.] 
 
 CHAPTER LI. 
 The History of Sikhi Buddha.i 
 
 Now it came to pass, whilst Bodhisatwa was dwelling on the banks 
 of the TJravilva river, and in the exercise of self mortification had 
 reduced himself to the one grain of millet and rice in the day, at 
 this time his father, Suddhodaua, began to think about the welfare 
 of his son, and spoke to one of his attendants, saying, "I wonder 
 what my son is doing, and where he is living ? see if you can find 
 out." lu obedience to this inquiry, messengers were sent to the 
 banks of the Uravilva river, and a correct report brought back to 
 Suddh6dana E4ja as to the condition of his son. 
 
 Then the Raja's heart was oppressed, and he uttered his lamen- 
 tations and said " Alas ! alas ! for my poor child ! how can he 
 survive this penance of six years' duration." 
 
 Then Tasodharfi,, the Sakya princess, having heard of the priva- 
 tions and sufferings endured by her Lord, immediately laid aside 
 her jewels and fine clothing, and used none but the commonest 
 food, for she said, "How shall I enjoy the luxuries of a royal resi- 
 dence, and partake of delicate food, whilst my lord is thus enduring 
 affliction and want. I will even share his self- privation and suffer 
 the same pain." 
 
 Then, in answer to Udayi, the Lord of the world related the 
 following story about Tasodhara : — 
 
 " I remember in years gone by, there was a certain remote forest 
 
 ' Sikhi " who wears a crown." 
 
HISTORY OF BUDDHA.. 347 
 
 enclosure rdistrict; aranya), in which a deer-king with his herd 
 had found a place of pasture, and lived in contentment. At this 
 time a hunter, having discovered the spot where these deer con- 
 gregated, set a snare to entrap one or more of them, and as it hap- 
 pened he caught the king of the herd himself. At this time a 
 certain hind, the wife of the deer-king, big with young, seeing the 
 deer king thus in the snare of the huntsman, stopped in the neigh- 
 bourhood and would not leave the spot where he was. Meantime, 
 aU the other deer having fled from the spot, the deer-mother spake 
 as follows, in Gathas which she addressed to the king : — 
 " ' Deer-King ! exert your strength. 
 Push with your head and your heel. 
 Break to pieces the trap which man 
 Has set to catch you, and escape.' 
 " Then the Deer-king answered in the following G4thas and 
 said : — 
 
 " ' Although I used all my strength, 
 Tet I could not escape from this trap. 
 Made as it is with thongs of skin, sewn with silk. 
 In vain should J struggle to get away from such a snare. 
 Oh ! ye mountain deUs and sweetest fountains ! 
 May none of your occupants henceforth 
 Meet with such a misfortune as this !' 
 " And the G^tha continues as follows : — 
 " • At this time those two Deer, 
 
 Filled with alarm, and shedding bitter tears ! 
 Beheld the wicked hunter approaching the spot 
 With his knife and club in his hand (ready to slay.)' 
 " Then the Deer-king, seeing the hunter thus armed approaching 
 the place, said to the Mother-deer — 
 
 " ' This is the Hunter, coming here. 
 
 His face dark and forbidding, his doublet of skin. 
 He will come and strip off my hide. 
 Cut up my flesh in joints, and depart.' 
 " Then the female deer gradually approaching the hunter, ad- 
 dressed him and said — 
 
 "' Most illustrious Hunter ! listen ! 
 
 Tou may arrange your seat of grass, and prepare 
 
348 THE EOMANTIC 
 
 rirst of all to kill me, and skin my hide from my body. 
 Then go and kill your prisoner— the Deer-king.' 
 
 " At this time the hunter addressed the hind as follows : ' Is this 
 Deer-king related to jou ?' Then the hind answered and said, 
 * He is my husband. I love and revere him with all my heart, 
 and therefore I am determined to share his fate ; kiU me first then, 
 hunter ! and afterwards do as you list to him !' 
 
 " Then the huntsman reflected and said, ' "What a faithful and 
 exemplary wife is this ! seldom indeed is such a one to be found !" 
 Then he addressed the hind and said, 'Most respectable one! 
 your conduct is very commendable ; I will let your lord go !' 
 
 " Then there was great joy, and the huntsman said — 
 
 " • Seldom have I seen such faithfulness. 
 Go, then ! oh. Deer-king ! 
 And as you owe your life to your mate, 
 Cherish and nourish her as you ought.' 
 
 " Then the huntsman loosed the snare and let the Deer-king go, 
 on which the hind overjoyed, addressed the huntsman and said — 
 
 " ' Most virtuous and iUustrious huntsman ! 
 May all your friends and relations. 
 As you have caused me to rejoice 
 Seeing my husband escape, likewise so rejoice.' " 
 
 Then Buddha said, " This Deer-king was myself, and the hind 
 was Tasodhara, who, on my account, experienced much sorrow, so 
 much indead, that for six years she carried Eahftla in her womb, 
 tOl at last hearing that I was about to return and assume the 
 dignity of a universal monarch (whereas my kingdom is of a 
 spiritual character), overcome with joy she brought forth her son, 
 Eahula, and clothed and adorned him as became the child of a 
 queen." 
 
 Then Suddh&dana, hearing of the birth of the child, was much 
 incensed against Yasodhara, and thought she had done his son 
 dishonour, on which he assembled the various S4kya princes and 
 laid the case before them. 
 
 After consultation, they severally proposed the following punish- 
 ments : That she should be whipped, burned, mutilated, blinded, 
 impaled, buried alive, etc., etc. [But at length the Lord of the 
 
HISTOEY OF BUDDHA. 349 
 
 world, knowing the trouble and danger of Tasodhar4, sent to Sud- 
 dliddana and said, ' The child is my child;' and then aU honour 
 was done both to the mother and babe.] 
 
 [The rest of this chapter is occupied by an account of the con- 
 version of TJdayi and the charioteer Tchandaka, who had been sent 
 to the place where Tathagata was, for the purpose of asking him 
 to return to Kapilavastu. 
 
 These two, having taken on them the usual vows, and shaved 
 their heads, and assumed the robes, were sent by Buddha to Ka- 
 pUavastu to announce his intention of visiting the place of his 
 birth. They gradually returned till they arrived at the Garden of 
 the Nyagrodha-trees, where Suddh6dana, having gone for some 
 other purpose, beheld them. Astonished when he heard that these 
 two strange figures were Shamans like his own son, filled with 
 grief, without further inquiries, he returned within the city walls. 
 
 Buddha then relates to Sariputra the miracles that attended the 
 progress of a former Buddha, called Sikhin, as he returned to his 
 own country. The trees, fiowers, fountains, rivers, and all created 
 things combined to do him honour].' 
 
 CHAPTEK LII. 
 
 The History of Udayi. 
 
 § 1. Now Buddha, at the end of the 14th day of the month, began to 
 move towards his native country of Kapilavastu. On this occasion 
 the earth quaked and countless Devas accompanied the cortege, 
 showering down flowers, and producing many spiritual manifes- 
 tations. 
 
 At length, having arrived in the neighbourhood, the world- 
 honoured one took up his residence in the Nyagrodha wood.^ 
 
 Then Udayi and Tchandaka, having saluted the feet of the 
 Lord of the world, related how Suddhodana had not a believing 
 heart, or a pure mind, and how he had no desire to have anything 
 to do with the Bhikshus. 
 
 1 Compare M. B. 201, 202, etc. 
 
 " Here follows a poetical description of his progress, similar to 
 that of Sikhin in the previous chapter. 
 
350 THE EOMANTIC 
 
 The Lord of the world, understanding the case, addressed all the 
 Bhitshus and said, " Which of all your company, oh ! Bhiishus ! 
 is able to go to the place where SuddhSdana resides, and convert 
 him to the faith I" 
 
 Then some said, Sariputra can ; others, Mugalan is able ; others 
 Mah4 Kasyapa ; others, Katyayana ; others, Uravilva K^syapa ; 
 others, Nadi Kdsyapa; others, Upfaana. 
 
 Then the lord addressing TJdayi said, " Tou, TJdayi ! are fit to 
 discharge this mission ; go then to the presence of Suddhddana, 
 and use your ability to convert him to the faith." 
 
 [TJdayi then proceeds to Kapilavastu, and explained to Suddho- 
 dana that he had come from the royal prince who is now residing in 
 the Nyagrodha garden. The king then begins to form an affection 
 for the Shaman, and orders food to be prepared for him; but Udayi 
 prefers taking the food to the Lord of the world. Suddhodana 
 offers to give other and better food for his son ; but Udayi 
 instructs the king that his master will eat nought except rice and 
 vegetables, with sugar and honey. Hereupon the king orders a 
 special dish to be prepared for his son, and TJdayi consents to take 
 it to him. [There is some slight divergence here betwixt the Kasyapi- 
 yas and the Mah&sanghtkas, but not of any importance.] Then 
 Buddha, having received the food of Udayi, and heard that his 
 royal father was about to visit him, related the following story] : — 
 
 The Story of the Two Parrots. 
 
 § 2. "I EBMEMEEK in years gone by, in the country about Benares, 
 there was a certain King of the Birds, named Suputra, who dwelt 
 in the midst of all the birds (80,000 birds) that frequented the city 
 of Benares. This Suputra had a wife called Suputrl. The latter, 
 on a certain occasion, took a strange fancy that she must, some 
 how or other, get some of the food to eat of which the King 
 of Benares partook day by day, or else that she would die. Her 
 husband seeing how restless and excited his mate had become, in- 
 quired of her the reason. On this she told him the whole truth 
 and assured him that she never could survive her trouble unless 
 she had some of the food from the royal table of the E^ja of 
 
HISTORY OF BUDDHA. 351 
 
 Benares. The king of the birds 'bemoaued her fate, but was hope- 
 less as to the accomplishment of her wish. At this time a bird be- 
 longing to the company undertook to provide for the queen the 
 food she wanted : taking his seat therefore on a tree near the open 
 window of the royal palace, he watched his opportunity till the 
 servant brought in the rice and other food for the king. Then 
 flying into the chamber and alighting on the head of the dish- 
 carrier, he laid hold of his nose, and bit it so hard, that he let go 
 the dishes and scattered aU the food on the floor. The bird then, 
 having picked up as much as he wished, conveyed it to the discon- 
 solate queen. [And so he does again and again.] 
 
 " Then Brahmahdatta, the King of Benares, being deprived of 
 his food, began to think, ' I wonder what bird this is that comes 
 here and dares to carry off my food in this way.' 
 
 " Accordingly, he ordered his fowler to catch the bird, and at 
 last, being brought into his presence, he inquired what he meant 
 by this conduct, on which the bird told the whole truth, and 
 Brahmadatta, much pleased with his faithfulness, let him go, and 
 told him he was always welcome to as much food as he desired 
 from the royal table. 
 
 "Now, said Buddha, at that time I was King of the Birds, 
 TJdS,yi was the faithful one who got the food, and Brahmadatta was 
 Suddh8dana Raja." 
 
 [Kiouen LII contains 5,762 words, and cost 2.884 taels.] 
 
 CHAPTER LIII. 
 
 1 §. At this time, Suddhodana Eaja, surrounded by aUthe Sakyas of 
 Kapilavastu, 99,000 in aU, and accompanied by the four kinds of 
 military escort, left the city in order to go to the spot where Bha- 
 gavat was sojourning. On perceiving him thus approaching, the 
 world-honoured one thought thus with himself: "If I rise not to 
 salute my father, men will say ' how comes it to pass that he who 
 professes to teach others their duty, is neglectful of this first duty 
 of aU— respect to his father?' if I rise to salute him, then all my 
 
352 THE EOMANTIO 
 
 followers must do the same; but this is not right ;i if I alone rise, 
 they will lose respect for me." 
 
 Thinking thus, and reflecting on the beat course of action, 
 Buddha forthwith, by the exercise of his spiritual power, ascended 
 into space, and there manifested himself in various and wonderful 
 transformations. 
 
 At this time, Suddhodana, afar off, perceiving the spiritual 
 transformations of Bhagavat, as he remained unsupported in the 
 air, began to think thus with himself: " It is long since the Eoyal 
 Prince Siddartha left his home, and he now has evidently attained 
 to the spiritual power of a Eishi." Thinking thus, the Eaja de- 
 scended from his chariot, and approached the spot near which 
 Bhagavat was. Buddha perceiving his Eoyal Father drawing 
 near, descended from the air, and occupied the same spot as 
 before. 
 
 Then the Eaja beholding his son's appearance, that he wore no 
 royal head dress, but was closed shaved, and clad in a poor Kas- 
 haya robe, was, for a moment transfixed to the earth ; but re- 
 covering himself after a while, he found relief in tears and sad 
 lamentations, in which all those 99,000 S^kya people joined. 
 
 [After a long argument between the Eaja and the Prince, the 
 narrative continues thus ] 
 
 Then the king observing Sariputra and the other Eahats, seated 
 around their master, inquired of Buddha who these were, and 
 whence they came ! on which the world-honoured one, turning to 
 his father, and at the same time pointing to each of his disciples 
 in succession, mentioned their names one after the other. On 
 this, Suddhodana was not pleased; for he thought it derogatory 
 to his son, a Prince of the Eoyal Kshatriya line, to be surrounded 
 by followers belonging to the Brahman caste. And so rising up, 
 he departed and returned to his palace. 
 
 The History of Upali. 
 § 2. At this time, there was a youth called Upali, who had come 
 
 ^ That is, according to Buddha's law, no priest should rise, even 
 in the presence of a king. 
 
_JH1ST0EY OF BUDDHA. 353 
 
 among the first of the people to the spot where Buddha was 
 seated. This youth being led by the hand of his mother, now ap- 
 proached the world-honoured one, and standing thus, his mother 
 desired that Buddha would allow her child to shave his head. On 
 this Buddha consented, and during four different operations the 
 youth entered successively the four Dhyanas. 
 
 Then Suddhodana having returned to his palace, convoked all 
 the Sakya princes to an assembly, and explained how hijs son had 
 now become pos.sessed of supreme wisdom, and had begun to turn 
 the wheel of the Law (establish his kingdom), and how he was sur- 
 rounded by a body of Brahmans instead of Kshatriyas. 
 
 Then they replied, " and what would the king have us to do ? " 
 On this Suddhodana Kaja recommended that as many of the 
 Sakya princes as were so disposed should leave their homes, as- 
 sume the robes and become followers of Buddha. "Whereupon, pro- 
 clamation having been made, five hundred of the Sakyas agreed to 
 become disciples. They then determined to consign all their 
 goods to the care of Upali ; but he knowing their purpose, has- 
 tened to Buddha, and requested permission to enter the priesthood 
 first. This being granted, Suddhfidaua Kaja and the five hundred 
 Sakyas approached, and, on making their request known, they 
 also were permitted to become disciples on condition that they first 
 bowed down at the feet of Upali. So the pride of these S^kya 
 princes was mortified. Buddha then related the previous history of 
 TJpaU thus : 
 
 "I remember in days gone by there were two men living in 
 Benares who were great friends, but they were both poor and 
 looked down upon by the world. At a certain time it happened that 
 they just had in their house one pint of millet, which had been con- 
 signed to them by a stranger who was leaving the city of Benares. 
 • At this time a certain Pratyeka Buddha, having entered the city 
 on a begging excursion, proceeded from house to house, holding his 
 alms-dish in his hand before each door. Whereupon, the two poor 
 men resolved to bestow the grain in their charge on this begging 
 priest, and at the same time beseech his pity. Having done so, the 
 Pratyeka Buddha accepted it, and, forthwith mounting into the 
 air, flew away." 
 
 [Kiouen LIII contains 6,158 words, and cost 3.079 taels.] 
 
354 THE ROMANTIC 
 
 CHAPTER LIV. 
 
 The two friends, seeing the mendicant fly away tlius, were filled 
 with joy, and, joining their hands in adoration, they bowed down 
 and worshipped ; and as they worshipped they prayed that they 
 might always be privileged to be born within sound of the true 
 doctrine, and thus escape the evil ways of birth; whilst one in par- 
 ticular prayed that he might be bom as a Brahman, and gain 
 perfect knowledge of the four Vedas and the six treatises on the 
 mechanical arts. 
 
 So it came to pass after their deaths that one was born in 
 Benares as a Kshatriya, of the royal race, and his name was Brah- 
 madatta; the other was born as a Brahmatn, and his name was 
 TJpakamanava, so skOful in learning that he was able to explain all 
 the Shasters with ease. Now this Upakamanava had a wife, whose 
 name was Manavika, very fair to behold, and of incomparable 
 grace, and in her love the whole of TJpakamanava's happiness con- 
 sisted. Now it so happened, for some reason or other, that Mana- 
 vika withdrew herself from the company of her husband, and lived 
 altogether apart, very much to his grief and distress. At length, 
 after the four months of extreme summer heat had passed, the wife 
 said to her spouse, " Go now, my dear, to the market, and buy me 
 perfumes and flowers, for I wish to enjoy the pleasures (five plea- 
 sures) of life again, and be as I was before." XJpaka hearing this, 
 was overjoyed and beside himself for delight. "What in the 
 world," he said, " has made my wife alter her mind and become 
 good-tempered again ?" Whereupon, taking out a gold piece he had 
 hidden, he went forth at noon-day to buy the necessary articles for 
 his wife's adornment. Now the sun at this time was scorching hot 
 and the earth dried up like a sheet of red copper (as red as a cock's 
 feather); nevertheless, as Upaka went along from his house to the 
 village, so oveqoyed was he that he did nought but sing and shout 
 for very delight. 
 
 At this time, Brahmadatta E&ja was reposing in the balcony of 
 his palace, sleeping through the heat of the day, when suddenly in 
 his slumbers he thought he heard the sound of some one shouting 
 out the words of a love song. Having listened and heard the 
 
HISTORY OF BUDDHA. • 355 
 
 sounds, the king himself began to entertain similar thoughts; and 
 
 so the G4tha says — 
 
 " Whether from one's own foolish thoughts, 
 Or from thoughts raised up by others, 
 Prom either cause the pollution of love arises. 
 As mysteriously as the lily appears on the water." 
 
 Meantime, Brahmadatta, having listened to the burthen of the 
 love ditty, suddenly roused himself and said, " Who can this fellow 
 be that in the broiling sun at noontime goes along singing his love- 
 song ?" Having thought thus, he looked through his window, and 
 there he saw Upaka strolling along on the parched and reddened 
 ground, carelessly trolling his lay as he went. Then the king, 
 calling to his attendant minister, commanded him to bring in the 
 fellow to his presence, on which the minister went out and cried 
 after him, " Young man ! (Manava) come hither ! come hither ! 
 tlie king wants you." Then TJpaka's heart began to fail him and 
 the hairs of his body to stand on end through fear, and he thought 
 thus : " What crime have I committed that the king orders me to 
 his presence ?" But the minister meantime conducted him into 
 the palace and brought him to the king. Now, as soon as ever 
 Brahmadatta saw Mm, a sort of affection sprung up in his heart for 
 him, and he addressed him in the following Gathas : 
 " How is it you are not irritated with the heat. 
 Instead of singing your songs and being so light-hearted 
 At this time of day, when the sun pours its rays 
 On the earth, parched as red as the plumes of the cook ? 
 How is it," etc. [repeated.] 
 
 To which TJpaka replied in the following Gathas : 
 " Maharaja ! at present no heat would irritate me; 
 What care I if I be roasted by the sun. 
 It is only when a man has had bad luck 
 That he gets angry at such trifling matters as these. 
 Though the rays of the sun were as hot again. 
 This would give me the least of trouble just now. 
 It is only when a man is vexed about all sorts of things 
 That he is irritable and weighed down by care." 
 Then the king addressed TJpaka, and said, "Manava! and pray 
 
356 • THE ROMANTIC 
 
 what were your thoughts just now as you went along in the heat 
 singing your ditty ?" Then TJpata explained to the king all about 
 his private matters at home. Then Brahmadatta addressed him 
 thus : " Manava ! I pray you don't leave me, but stop here with 
 me, and I will give you two golden pieces." Upaka, having received 
 these two golden pieces, stiU hankered after his home, and so ad- 
 dressed the king and said, " Maharaja ! I wiU venture to ask you for 
 one more piece, and then the three you have given me, with the one 
 I already possess, will make four, and these will buy abundant 
 luxuries for my wife at this time of her returning affection." The 
 king having heard this, said, " Pray don't go ; I will give you eight 
 pieces." Manava having received these, still begged one more [and 
 so on to one hundred and twenty pieces]. The king then offered 
 him the government of a viUage, a town, a district, and at last con- 
 sented to give him half his kingdom. Then TJpaka, remaining in 
 the palace with Brahmadatta, thought thus with himself: "Why 
 should I not possess the whole kingdom ? I have only to slay the 
 king as he sleeps, and all will be mine." On this he took a sword in 
 his hand, and proceeded to the side of the sleeping monarch, and 
 was about to put his plan in. execution, when the thought of such 
 ingratitude suddenly stopped him, and, raising a shout, he woke 
 the king, who inquired the reason of his making such a noise. 
 Having told him the truth, the king at first refused to believe him, 
 but afterwards, on TJpaka's repeated asseveration that it was so, 
 was constrained to credit it ; but yet, owing to his extreme affection 
 for him, freely forgave him. On this Upaka, seeing to what a pass 
 his oovetousness had nearly brought him, resolved to become a re- 
 cluse and to leave his home. 
 
 Upaka having joined himself to the company of a 
 famous Eishi of Benares, soon acquired supernatural 
 powers (and was able to touch the sun and moon with 
 his finger). On hearing this, Brahmadatta, higlily gra- 
 tified, recited a G4tha in the presence of his cham- 
 berlain, to the effect that Upaka , by his previous 
 merit had obtained this great eminence as a Eishi. 
 
HISTOEY OF BUDDHA. 357 
 
 At tMs time, Brahmadatta had a barber, called Gan- 
 gapala, who managed to sbave his Majesty's head 
 whilst he was asleep, without waking him ; where- 
 upon the king, in gratitude and admiration, presented 
 him with a village to rule over {i. e., made him a 
 magistrate). But finally, Gangapala followed TJpaka's 
 example, and ^became a Eishi. In consequence of this, 
 Brahmadatta and five hiindred of his chief ministers 
 proceeding to the place where these Eishis dwelt, paid 
 them worship. 
 
 "At that time," added Buddha, "I was TJpakaj TJpali was 
 Gangapala, and Suddh6dana E&ja was Brahmadatta; whilst his 
 five hundred chief ministers were these five hundred Sakya Princes, 
 who have now become my disciples." 
 
 Buddha having declared that UpaJi was the chief of his followers 
 in the exercise of moral discipline, proceeded further, in reply to 
 the questions of the Bhikshus, to relate the following particulars 
 respecting Upali's previous history. 
 
 " There was once in days gone by a barber living in this city (Be- 
 nares ?) whose wife bore to him a sou. Shortly afterwards the bar- 
 ber sickened and died. Ou this his mother took the child to the 
 house of his paternal uncle, and gave him into the charge of the 
 man and his wife, desiring that he should be brought up to his 
 father's trade. Now his uncle was barber to the royal household, 
 and constantly went to the palace, where he was detained more or 
 less all the day, and had no time to attend to any other business. 
 It came to pass, shortly after the child had , grown up to boyhood, 
 that a certain Pratyeka Buddha came to the city, and begged the 
 hairdresser, the boy's uncle, to shave his hair and face. The barber, 
 being in a hurry, put the holy man off till the next morning. 
 Again the Pratyeka Buddha came on the following morning and 
 requested to be shaved. Once more the barber put him off till 
 noontide and the evening. So matters continued for several days. 
 At last the youth, the barber's nephew, seeing the holy man con. 
 stantly coming to his uncle's house and going away again, in- 
 
358 THE EOMANTIO 
 
 quired the reason, and, finding out the state of the case, himself 
 volunteered to shave the head of the saint. On this the latter con- 
 sented, assuring him it should be for hia great benefit. After it was 
 over the Pratyeka Buddha, by the exercise of his spiritual faculties, 
 mounted into the air and flew away gracefully as the King of the 
 Hansaa. Then the youth, seeing this miracle, closing both his 
 hands, bowed hia head in adoration, and prayed that hereafter he 
 might meet with this PratyekaBuddha, and be taught by him, and 
 that he might ever be saved from the evil ways of birth, and remain 
 in the condition of a man fit to profit by the instruction of Holy 
 Teachers. 
 
 "Now, it so happened that at this very time the ESja was in his 
 council chamber, surrounded by his ministers, occupied with state 
 business (counting out his money), when suddenly one of them saw 
 this newly, shaved Pratyeka Buddha flying away through the air. 
 On this, they cried out to the king, ' See yonder, oh Eaja ! goes a 
 holy man fresh-shaved flying through apace.' The king, looking 
 up and seeing the sight, was rejoiced to think of the good fortune 
 that should accrue to the neighbourhood from such a circumstance, 
 and quickly asked who had been the fortunate man that had shaved 
 the saint. On this hia family barber came forward and aaid, 'Who 
 but I, your majesty, should have done the matter ?' 
 
 " The youth hearing that hia uncle had boasted thus, boldly came 
 forward into the king's presence and denounced it as a falsehood, 
 and declared that he had been the barber on the occasion. On this 
 the king laughed at him, and said, 'Tou ! how could you have 
 shaved him ? Where is your razor and where your appUanees ?' 
 On this the youth brought forth his instruments, and some of the 
 hair of the Pratyeka Buddha, and repeated, ' I shaved the holy 
 man, and no one else.' The king, at length convinced, addressed 
 his household barber and said, ' Wretched man ! how dare you 
 utter such a lie in my very presence ? Be gone for ever from my 
 palace and my kingdom.' So he banished the uncle and adopted 
 the youth as the royal barber and nail-cutter. 
 
 "And so it came to pass that this youth lived and died, and after 
 death continued to be born either as a Deva or man until he was 
 again bom in Benares in a barber's family, a beautiful youth, and 
 as he grew up, well acquainted with aU the accomplishments and 
 arts. 
 
HISTORY OF BUDDHA. 359 
 
 "At this time Kasyapa appeared in the world as Buddha. During 
 his career he came to Benares, and dwelt in the deer park with two 
 myriads of men who had become his disciples. At this time, the 
 father of the child just named went to the park to attend to the 
 requirements of the Bhikshus, and took his little boy with him. It 
 so happened that they were reciting the law in the assembly, and 
 some part of it the child heard ; but the other part of it, with re- 
 spect to discipline, he was not allowed to hear. This having hap- 
 pened more than once, he inquired the reason, and was told that 
 only the Bhikshus were allowed to hear the entire rules of the com- 
 munity. On this he inquired, ' Why may I not become a Saman- 
 era, and join the community?' On this he went to the superior 
 (Sthavira) and desired permission to take on him the vows of a re- 
 cluse, and to leave his home and follow the Lord Kasyapa. And so 
 he became a Bhikshu, and was distinguished for his knowledge 
 of the rules of moral discipline (Vinaya). 
 
 " Now it came to pass that among KiiiSyapa's followers was one 
 called Prabhapala. Respecting him Kasyapa predicted that he 
 should be born as a Buddha, his name should be S^kya, and one of 
 his principal followers should be this youth distinguished for tis 
 knowledge of the precepts. And so, oh Bhikshus, it has come to 
 pass, for I was then Prabhapala, and that youth is TJpaU, who is 
 the chief of my disciples in respect of his acquaintance with the 
 moral law." 
 
 [Kiouen LIV contains 6,664 words, and cost 3.332 taels.] 
 
 CHAPTER LV. 
 History of RahClla. 
 Now at this time Suddh6danaEaja requested Buddhaandthepriesta 
 to accept of his hospitaUty on the morrow, and as the world- 
 honoured one remained sHent, the Eaja understood he had ac- 
 cepted the invitation, and so rising up, he paid his homage, and 
 having circumambulated the holy one three times, he returned 
 with his foUowers to his palace, and made all necessary prepara- 
 tions for the entertainment. 
 
360 THE EOMANTIC 
 
 On the morrow, therefore, the Eaja sent his messengers to the 
 place where Buddha was, to bid him and the Ehikshus come to the 
 feast, for all things were ready. Accordingly, the world-honoured 
 one, surrounded right and left by his disciples, himself leading the 
 way, went forward to the palace of Suddh6dana Eaja. Having 
 entered the royal apartment, they took their seats in due order 
 according to the law. Then the king himself personally waited 
 upon his guests, and after the feast was over he provided water for 
 cleansing the mouth and hands, and then taking a small seat he 
 came and took his place in front of Buddha and thus began the 
 discourse. " Oh ! that the honoured of men would open his mouth 
 in instruction, and teach us some of his own divine lessons I" On 
 this Buddha opened his mouth, and taught his father and the rest 
 the secrets of his law. After the discourse, he arose and returned 
 to his own place. Then by the intervention of Sariputra, Suddho- 
 dana !Baja obtained light and became a disciple. 
 
 Now at this time Eahula began to be about six years of age, 
 having been born six years after his father had left bis home. His 
 mother, therefore, seeing Buddha had returned to KapUavastu, 
 and in recoUeotion of all the charges which had been made against 
 her, resolved to set the matter clear, and to vindicate both her 
 own and her son's character. So Tasodhara sent messengers to 
 Buddha to ask him to an entertainment on the morrow. Ac- 
 cordingly, as the day dawned, Buddha and his 1,200 followers pro- 
 ceeded to the palace, and entering into the apartment appointed, 
 they took their seats in due order. Then Tasodhari instructed 
 EahMa her son in this wise — " My child ! the great Shaman who 
 is now our guest is your father, go to him then and speak to him!" 
 On this the child EahMa proceeded to the side of the world-honoured 
 and said to him, " How are you. Shaman ! are you quite happy 
 and weU ?" Then Suddhodana Kaja asked Buddha plainly, " Is it 
 true or not that this is your son ?" To which the world-honoured 
 one replied, " Tas6dhar4 is perfectly pure and innocent. This is 
 my son." Then the Eaja and all th^ company present were ex- 
 ceedingly glad, they rejoiced and exulted for joy at the news. 
 
 Then SuddhSdana requested some of the priests to ask Buddha 
 to relate the previous history of TasSdharS. and Eah-lila, and how 
 it was that the child was borne so long by his mother. 
 
 Then Buddha addressed ail the Bhikshus and said — "I remem- 
 
HISTOKY OF BUDDHA. 361 
 
 ber in yesLrs long gone by, there was a certain king of the Brahman 
 caste whose name was Jin-tien;i this monarch had two sons born 
 to him, the one was caUed Surya(Sun), the other (Moon) Chandra.^ 
 They both of them had a distaste for the world and its pleasures, 
 and desired to become religious mendicants. Now not long after 
 their minds were so directed, the king their father died. Then the 
 two princes, Sib?ya and Chandra, consulted together as to the suc- 
 cession. The elder said, ' Tou, my brother, ought to assume the 
 reins of government, and rule the kingdom.' The other said, ' It 
 is clearly your duty, as the elder, to do so.' To this the first 
 repUed, ' Not so, you must of necessity be Mug because I am going 
 to give up the world and become a recluse.' The other answered, 
 ' It is your duty to reign, I shall not consent to be your substi- 
 tute.' Then Surya replied, ' What are the rules customary before 
 accepting the royal authority ?' The other answered, ' First of all 
 you adopt the royal title.' 'And if,' said Surya, 'a man after this 
 disobeys or disregards the authority which the king takes, what is 
 done to him ?' ' He is punished heavUy,' said the other. ' Well 
 then,' said Stirya, ' I now take the title of king, and I order you to 
 conduct the empire in my stead. I am about to become a recluse.' 
 Thus Surya, having given the kingdom to his brother, went into 
 the desert as a hermit, to practise religion, accompanied by many 
 of his relations and friends. Then Sdrya, seeing all his followers 
 around him, undertook to be their teacher, and he made a vow to 
 the effect that henceforth he would rely only on their charitable 
 offerings for his own support, and that he would have nothing, and 
 take nothing himself unless freely given him, down even to a 
 draught of water and a tooth- cleaner ("twig of willow for cleaning 
 the mouth and teeth). But after a time it came to pass that SArya 
 forgot his vow, and being in want of some medicinal herbs and 
 other things, in the absence of any one to offer them to him, he 
 went and helped himself. And so also one evening when he was 
 thirsty, and saw a certain person's pitcher {kundilca) full of water, he 
 went and helped himself and put the empty pitcher on one side. 
 Then the owner of the pitcher coming and finding some one had 
 taken the water that was in it said, ' What thief has stolen the 
 
 ^ Man-Heaven or Man-God {Manusliya-deva?). 
 " Confer, Weber's K^mayana, pp. 4, 5, n. 
 
362 THE EOMANTIG 
 
 water out of my pitcher ? It is no Eishi that dwells here, it is a 
 thief and nothing else.' Then Surya acknowledged what he had 
 done, and received the full pardon of the other. But his heart was 
 weighed down and fuU of grief because of his broken vow. Then 
 a youth, one of his followers, coming to him for some business or 
 other bowed down at his feet, as he was accustomed when he came 
 into his presence, but Surya Eishi forbad him and said, ' My son i 
 no more bow down to me, for I.am a thief !' To which the youth 
 replied, ' Upadhyaya ! (master) how so !' Then he told the entire 
 circumstances of his case, and demanded that they should punish 
 him as a thief. But they declined to do anything in the matter, 
 and so Surya Eishi resolved to give himself up to the king, to be 
 treated as his crime deserved. Then his brother Chandra, hearing 
 that Surya wished to come to his city, sent forth horses and 
 elephants, etc., to conduct him there, and on his approach Chan- 
 dra bowed down at his feet in reverence. But Surya forbad him 
 and said, ' I am a thief, come here to be punished, do not pay me 
 reverence !' Then Surya told the whole circumstances ; on hearing 
 them Chandra was very sorry, but all at once he bethought him of 
 an expedient and said, ' I pass a law that all Eishis may take 
 medicinal herbs and water when they need them.' To this Sdrya 
 replied, ' Maharaja ! you make this a law now, but it was not so 
 before !' but Chandra replied, ' It has been so from the day I as- 
 cended the throne, I have freely permitted all Shamans and Brah- 
 mans to take these things, so you have committed no robbery.' 
 Sflrya was still dissatisfied, and at length, at the suggestion of his 
 little cousin who was standing by, Chandra ordered the Eishi to 
 go into his own royal garden, and consider himself as a prisoner. 
 Now by a strange accident after this interview was over, Chandra 
 entirely forgot about his brother being in the garden for six days; 
 after this interval the recollection of the fact came back, and he 
 hurriedly inquired of his ministers whether the Eishi had gone or 
 not ? Hearing that he had not gone, he immediately gave orders 
 that all the culprits in his kingdom who were suffering imprison- 
 ment should be set at liberty, and aU other creatures, birds and 
 beasts, and then going to the garden, he offered to Surya every 
 kind of charitable offering, in the way of meat and drink, and 
 then gave him the option of leaving whenever he liked. On this 
 Sflrya departed." 
 
HISTORY OF BUDDHA. 363 
 
 " Now," said Buddha, " at that time I was Surya, and EaMla 
 was Chandra, and because he allowed that Eishi to remain for sis 
 days in the garden, unattended to and without food, therefore he 
 was himself for six years shut up in his mother's womb, unable to 
 find deliverance." 
 
 " Again, I remember in years gone by there was a large herd of 
 cows kept by a certain rich man. Every day the wife and daugh- 
 ter of the owner of the cows went to milk them. Once the mother 
 took the girl with her, and made her carry the larger of the two 
 mUk pails ; on returning home, the mother kept urging the girl to 
 go faster as that part of the road was dangerous. But the girl 
 only complained of the heavy weight of the pail of mUk. At last, 
 when her mother continued to urge her on, she got angry, and put 
 down the paU and said, ' Here, mother ! you carry my pail for a 
 bit, whilst I step on one side for a purpose.' And so having got 
 rid of the mUk-pail, she let her mother carry it a distance of six 
 kr6sas, whilst she dawdled behind. Now this girl was afterwards 
 bom as TasSdhard, and because of her undutiful conduct to her 
 mother in making her carry the heavy pail for six kr6sas, she had 
 to carry Eahula for six years." 
 
 The world-honoured one having explained these matters, and 
 further preached the law. to Suddhodana and his guests, rose up 
 and departed. 
 
 Then Tasddhara sent EahWa to the place where Buddha was, 
 and told the child to ask his father for his kingdom (or authority 
 over a district). On this the child came to where Buddha was, and 
 going up to him said, " I want the Shaman to give me a kingdom. 
 I want the Shaman to give me authority over a district." On this 
 Buddha holding out his hand, Kahiila took it, and thus they went 
 on together. Finally Buddha delivered Eahula to the care of 
 Sariputra, who instructed him in the rules of moral discipline, and 
 finally he was admitted as a member of the community. And on 
 this occasion Buddha bare record that, of all his disciples, Eahula 
 should be most remarkable for holding or keeping the precepts of 
 the law (moral precepts). [The foregoing is what the Mahasanghi- 
 kas swy. The Kasyapiyas say somewhat otherwise, as follows] : — 
 
 Now, when Suddhodana had prepared the feast for the world- 
 honoured one, he gave strict orders through the palace that no one 
 should tell EahOla that Buddha was his father. Accordingly, the 
 
364 THE EOMANTIC 
 
 next morning EaMla, surrounded by children of his own rant, 
 proceeded to the grove where Buddha was, to tell him that 
 all was ready. Then Buddha, surrounded by the Bhikshus, 1,200 
 in number, proceeded in order and with much decorum towards 
 the king's palace. *Rahula, observing the decorous behaviour of 
 the Bhikshus, and comparing it with the noisy conduct of the 
 children, was very much impressed, and on reaching the palace, 
 he watched the assembled priests take their seats with their ac- 
 customed gravity, and then went up to the balcony where Tasod- 
 har^, his mother, was. She, too, had watched the world-honoured 
 one and his followers approach, and on seeing her husband with 
 his shaven crown and Kashaya robes, she burst into tears. And so 
 the Githa says — 
 
 " The young wife of the Sakya Prince 
 Was called TasodharS (Sudara), 
 
 When she saw for the first time the marks of a Eecluse, 
 Her heart was grieved, and her tears flowed fast." 
 
 Kahula, finding his mother thus giving vent to her grief, inquired 
 of her why she wept, on which she said, " My child, yonder Shaman, 
 whose skin is bright as gold, is your father." Then EahMa replied, 
 "Never since I was born have I heard better news," and quickly 
 ran down, and going up to Buddha, sat down by his side, and 
 covered himself over with the robe of his father. The Bhikshus 
 wished to drive Mm away, but the world-honoured one forbad them 
 and said, " Let him stay, and let him hide himself in my robes." 
 Then the feast over, Suddhodana having himself waited on the 
 priests, and provided water, etc., for cleansing the mouth and 
 fingers, the king occupying a small seat near the world-honoured 
 one, listened to the exposition of the law. Then Buddha began 
 his discourse* — 
 
 " Of all sacrifices (that by) Fire is the chief. 
 Of all exhausting passions Grief is the chief, 
 Of all men a King is the chief. 
 Of all waters the Sea is the chief. 
 Of all stars the Moon is the chief. 
 Of all lights the Sun is the chief ; 
 
 ^ The stanzas following are also to be found in the "Sela Sutta" 
 (sects. 19, 20) of the "Sutta Nipata." Translated by Sir M. 
 Coomara Swamy (Triibner & Co.). 
 
HISTOEY OF BUDDHA. 365 
 
 Above, below, and through the earth. 
 Amongst all creatures that have life, 
 "Whether gods or men, Buddha is chief." 
 
 Having repeated these lines with a view to excite in Suddh6dana 
 some desire or thought about religion, the world-honoured one 
 ai'ose and departed to his place. 
 
 Then Suddhodana having to be occupied for some time in official 
 duties, Eahula took the opportunity of leaving the palace and 
 going after Buddha. On this the world-honoured one took him by 
 the hand, and went onwards with him to the STyagrodha grove. 
 Then, at his own request, Eahula was admitted by Siriputra into 
 the community as a Samauera. [The Shikshus having reminded 
 Buddha that the age for ordination was 20, the world-honoured made 
 it a rule that at 15 (EahUla's age) a youth may be received as a Sama- 
 nera (momce).] 
 
 Meantime, Suddhodana having sent every necessary article of 
 food for the use of Buddha and his followers, now sat down to meat 
 himself, and desired to have Eahula by his side ; but on sending 
 for him he was nowhere to be found. Then the king ordered 
 messengers to go to the different resorts of the prince ; first to the 
 Asoka grove, and see if he was in either of the palaces there. Not 
 finding him, he sent to the Nyagrodha grove, and then the mes- 
 sengers came back with the news that Eahula had entered the 
 community. Then Suddhodana was filled with grief, and rising 
 up he went to the place where Buddha was. Arrived there the 
 king explained how he had successively intended to leave his king- 
 dom to Nauda, Ananda, Aniruddha, and Eahflla, but aU these had 
 become Ascetics, and now the king said, " I may as well resign my 
 throne, for there is no one to succeed me.'' [Then Buddha made the 
 rule that no one should be adm,itted to the community, except he had the 
 express sanction of his parents.] Then for the sake of Suddhodana, 
 the world-honoured one entered on an explanation of the law, and 
 so filled the king's heart with joy. After this the E4ja returned 
 home. 
 
 [There are other teachers^ who say that BahUla was born two years be- 
 fore Buddha commenced his six years' penance, and that sevenyears after 
 he had arrived at supreme wisdom,, he went to Kapilavastu. This 
 
 1 Five teachers. 
 
366 THE ROMANTIC 
 
 would make Bahiila exactly 15 years old at the time of his ieooming a 
 Samanera.] 
 
 Again the body of teaoherB (sthaviras ?) say that MaMprajapati 
 haviDgthrough much weeping lost her sight, then twelve years after- 
 wards when Buddhareturned to Kapilavastu, she, with Eahfda and 
 99,000 of the SJkyas, went forth to salute him. Then hearing of 
 the wonderful miracles which he wrought, such as causing fire to 
 proceed from one part of his person and water from another, she 
 took some of the miraculous water, and washing her eyes with it 
 was restored to sight. 
 
 Then all the Bhikshus astonished at this miracle, Buddha said 
 this was not the first time such an occurrence had taken place in 
 the history of Mahipraj apati, and at the request of all the disciples, 
 he related the following history. 
 
 [Eiouen LV contains 5833 words, and cost 2.917 taels.] 
 
 CHAPTEK LVI. 
 
 " I BEMEMBEB, oh Bhikshus ! in years gone by there was a mountain 
 in the Kasi country, near Benares,' which was called Utsanga, on 
 the southern face of which was a garden beautifully adorned with 
 flowers, and water-tanks, and shady groves. Now in this, mountain 
 at a certain time there gathered a herd of elephants, amongst 
 which was a certain female elephant that gave birth to a young 
 one of a perfectly white colour except its head, which was of a 
 dark rosy colour like the head of the IndragSpa'' bird. Moreover, 
 this elephant had six tusks (chhadanta), and its seven parts planted 
 on the ground (four feet, two tusks, and trunk). Now, this young 
 elephant, having grown up to its fuU size, was so piously endowed 
 that it even fetched food and other necessaries for its parents, so 
 that it would never touch anything to eat himself tUl they had first 
 been supplied. And so it happened that on one occasion, having 
 wandered rather far in search of food, this elephant was seen by a 
 certain chief of hunters, who, having set eyes on him, thought thus : 
 
 ^ According to certain teachers. 
 
 8 But this is generally regarded as a beetle, or cochineal. 
 
HISTOEY OF BUDDHA. 367 
 
 ' An elephant like this none ought to ride but King Brahmadatta 
 himself.' Having thought thus, he went straight to Brahmadatta 
 and said, ' Maharaja ! you must know that in such and such a place 
 there is a certain beautiful elephant^ its body perfectly white, etc., 
 fit only for your majesty to ride. May it please you, therefore, to 
 send proper persona to the spot to trap this elephant and bring it to 
 your majesty.' Then the ESja summoned his elephant trappers 
 to his presence, and told them just what the lord of the huntsmen 
 had stated, and then ordered them to go at once and take the 
 elephant and afterwards bring him to his presence. Then these 
 trappers, taking with them cords and snares, went to the spot in- 
 dicated, and, by means of certain charms (calls) they soon caused 
 the young elephant to approach the spot. No sooner had he come 
 near than the trappers enclosed him in their snare, and having 
 safely bound him, they brought him at once to Brahmadatta 
 Eaja. ^ 
 
 " Then the king, seeing the party approaching, went forth to meet 
 them, and was so charmed with the beauty of the captive animal 
 thajt he exclaimed, 'There never was such u. beautiful creature, 
 fit only for a king to ride.' Then the king himself proceeded to 
 feed and provide for the animal, using every kind of endearing ges- 
 ture and attention. Nevertheless, the elephant did nothing but 
 sigh and moan and weep. King Brahmadatta, seeing this, and 
 wondering at it, came and stood in front of the creature, and, 
 clasping his hands together in token of respect, spoke to it thus : 
 ' I have given you every kind of choice food, I have taken every 
 care that your cords and housings do not hurt you, and I have 
 treated you with the utmost gentleness, and yet I see that your 
 heart is so sad that all my tenderness is lost. How is it that you 
 are so sorrowful ! What can be done for you to give you any plea- 
 sure. Tell me and it shall be done !' Then the young elephant 
 addressed Brahmadatta and said, ' I could explain it all in a mo- 
 ment, if that would give your Majesty any pleasure.' Then the 
 king reflected, ' How wonderful to hear this creature reply to me in 
 human language !' Then the king bade him tell him all the case 
 and explain the matter thoroughly. On this the young elephant told 
 Tiim how he had been accustomed to feed his father and mother, 
 and how he was trapped in the very place where he was seeking 
 food for them, and then he represented how broken-hearted his 
 
368 THE ROMANTIC 
 
 parents would be, aad he said, 'Let me but go give them some 
 food, and I promise your majesty I will return and partake of all 
 you provide for me.' Then the king was astonished beyond mea- 
 sure at the singular piety of the elephant, and he thought, ' I would 
 rather myself be condemned to hell than prevent this faithful crea- 
 ture from fulfilling his duty to his parents.' So he loosed him 
 at once and let him go, and bade him be ever happy in attending to 
 the wants of his parents, and so the G4tha says : 
 
 " ' Go and welcome, thou faithful elephant N%a, 
 Nourish and cherish thy parents as in duty bound. 
 I would rather lose my life, and end it now. 
 Than cause thee and them the grief of separation.' 
 
 " So Brahmadatta having set the elephant at liberty, he gra- 
 dually found his way back to his native mountain. But meantime 
 his mother, from grief at losing her son, had wept herself blind, 
 and so had wandered away from the place where she had dwelt be- 
 fore, nor could she find her way back to the spot she had left. And 
 now the elephant cub, coming to the place, and not seeing his mother, 
 set up a loud cry and wept for very sorrow. Then the mother, hear- 
 ing the cry and knowing the voice of her offspring, at once replied 
 with a lamentable and tearful cry. The son, guided by the sound, 
 soon came to the spot where his 'mother was, and seeing her 
 standing unmoved by the side of a water-tank, he ran forward, 
 and, filled with joy, he took his trunk full, of water and bathed his 
 mother with the cooling stream. Then the mother, through the 
 power of that refreshing stream, recovered her sight, and per- 
 ceiving her offspring before her, she asked what had befallen him 
 that he had been absent so long from her. Then he told her his 
 adventure, and when she had heard it she exclaimed, as she rejoiced 
 with exceeding joy, 'Oh! may that merciful Eaja Brahmadatta 
 partake with me in my happiness, and never want wife or child, 
 servant or minister, to wait upon him and supply all his require- 
 ments.' 
 
 "Then Buddha explained that at that time he was the young ele- 
 phant king— the elephant-mother was Mahaprajapati Gotamt, and 
 that she recovered her sight in the same way as the elephant dam 
 had done." 
 
HISTORY OF BUDDHA. 369 
 
 The History of the conversion of IsTanda. 
 
 § 2. Now it came to pass that the world-honoured one, amidst all 
 the followers whom he had converted, regretted most of aU not to 
 find Nanda, the S5,kya Prince. He had repeatedly urged him to 
 leave his home and follow him, but Nanda had refused, saying he 
 would gladly administer of his substance to the support of Buddha 
 and the priests, but that he would not leave his home and become 
 a disciple. All his invitations having been in vain, the world- 
 honoured one, having finished his noon-day meal, taking with him 
 one disciple, proceeded to the house of that S4kya Prince, Wanda. 
 Now just at this time Nanda was on the top of his house with his 
 female companion (Sundari), and, as they loitered up and down 
 and looked about, or sat down, suddenly they saw the world- 
 honoured one approaching. Then, through a feeling of reverence, 
 Nanda got up, and, descending from the tower, went forth to meet 
 Buddha, and bowed down at his feet. Having then stood on one 
 side he spake thus : " Welcome, O Lord ! Whence dost thou come ? 
 Oh, enter, I pray you, my unworthy mansion and rest awhile I" 
 On this, the Lord entered the house of Nanda and took a seat. 
 Having spoken a few complimentary words, he then sat silent. 
 On this, Nanda began to speak, and asked the Lord if he would 
 partake of either food or drink. But Buddha assured him he had 
 already eaten and required nothing in addition. Then Nanda 
 replied, " But may I not offer you a dish of broth (congee) pro- 
 vided at an irregular^ hour ?" Buddha replied to Nanda, " As you 
 please." Then Nanda said, " Even so, my Lord I" and he took 
 Buddha's patra, and, filling it up with congee, he offered it to him 
 as a meal provided at an irregular hour. But Buddha hesitated to 
 accept it, as did also the attendant he had brought with him, 
 and then Buddha, with his follower, rose from his seat, and made 
 as though he would return to his dwelling-plaoe. 
 
 Then Nanda, the S4kya Prince, taking the patra full of honey and 
 rice, went out and followed Buddha. Meantime his sweetheart 
 (Sundart) at the top of the tower, seeing Nanda carrying a patra 
 full of honey and rice out of the house, called out to him and said, 
 
 1 " Fi sH tseung," an extraordinary supply of food— i e. excep- 
 tional or irregular as to time. 
 
370 THE EOMASTTIO 
 
 "Nanda, my Prince! (Aiya) where are you going ?" On this Nanda, 
 pointing to the dish he held in his hands, said that he was going to 
 offer the food therein contained to Tathagata, and would imme- 
 diately return home. Then Sundart replied, " Oh, do come back 
 soon, and don't let anything delay you." 
 
 Meantime, the world-honoured one, having left Nanda's house, 
 began to walk here and there, and to stop in the different streets 
 of the town, wishing everyone to see Nanda following him with 
 the dish full of (unseasonable) food. So when the people saw it, 
 they began to say, " Why Nanda has become a disciple, and is fol- 
 lowing his master I" 
 
 At length the Lord, having arrived at the Sangharama, made 
 a sign with his hand to one of the Bhikshus to take the dish full of 
 food from the hand of Nanda. On this the Bhikshu, perceiving the 
 intention of the Lord, went straightway up to Nanda and took the 
 dish. Then Nauda, bowing his head in reverence, desired permis- 
 sion to return to his home ; on which Buddha replied, " Nauda ! 
 return not to your house, abide here." But Nanda urged that he 
 wished not to become a recluse, but rather to remain in a position 
 to show hospitality and charity to the Lord and the priests. 
 
 Then Buddha replied, "In this vast continent of Jambudwlpa, 
 ■which is seven thousand yojanas across, broad at the top, narrow 
 at the bottom, like the tapering of a chariot Irom front to rear, 
 there are a vast number of priests, numerous as the tender shoots 
 which grow up in a bamboo plantation. Now, suppose there were 
 a pious man or woman who carefully tended all these Eahats, and 
 provided them with a sufacienoy of aU the articles of the four sorts 
 they needed, and after their Nirvana erected monuments over 
 their ashes, and presented before these monuments every kind of 
 religious offering — flowers, incense, lamps, etc. j tell me, Nanda ! 
 do you think that man or woman would acquire much merit or 
 little ?" Nanda replied, " very much merit, oh Lord ! " 
 
 "Nevertheless," said Buddha, "the man who leaves his home to 
 become my disciple, has much greater merit. Moveover, Nanda ! 
 you should be satisfied that the enjoyment of pleasure is moment- 
 ary and passing, and is attended with much sorrow j for all the 
 indulgences of sense are impermanent and perishing, full of evil 
 and misery — regard them so, oh Nanda ! and you will cease to 
 hanker after them, and desire to escape from their power." 
 
HISTOEY OF BUDDHA. 371 
 
 Nanda hearing this discourse about the misery of bodily indul- 
 gence, although he had no real desire to become a recluse, yet out 
 of deference to Buddha, acquiesced and said, " I ought to be- 
 come a disciple." On this, Buddha made a sign to one of the 
 Bhifcshus, and desired him to send for the hair-cutter at once, who 
 having arrived, approached to Nanda as though to shave his head; 
 on this Nanda addressed him and said : " What advantage wiU it 
 be, if you do out off my locks ?" to whom Buddha replied, " Suffer 
 it to be so ; for thus you enter into my community, and by the 
 very discipline, you oast away all sorrow, and put an end to all the 
 sources of misery." Then Nauda permitted him to shave his head, 
 and after seven days he assumed the Kash^ya robes, and the 
 alms-dish, and so completed the act of professed discipleship. 
 
 Now Nanda was a man of great personal beauty, his body 
 straight and comely and of a golden hue, and just like that of 
 Tath%ata. So he had a Kash4ya garment made similar to his 
 master's, and haying received it, he put it on. Then all the Bhik- 
 shus, seeing him at a distance gradually approaching the assem- 
 bly, thought that he was the lord himself, and so proceeded to rise 
 from their places to salute him, and only when they discovered 
 their mistake did they return. Then the Bhikshus expostulated 
 with Nanda for having a garment precisely the shape and size of 
 their lord's, and represented the case to Buddha himself; on 
 which he asked Nanda if it were so, and when he said, " Yes ! my 
 Lord ! it is as you say," then he forbad it, and said, " From this 
 time forth, let no Bhikshu presume to wear a garment (safighati) 
 of the same size as mine ! or if he does, let him be dealt with as 
 the law (Pratim6ksha) directs!" Then Nanda thought thus— 
 " The master does not allow my garment to be of equal size with 
 his, at any rate I may have a beautiftdly adorned and shining one 
 (bespangled)!" And so he assumed one of this character, and 
 with painted eyes, and lunirious slippers, his umbrella in his left 
 hand and his alms-dish in his right, he proceeded to the spot 
 where Buddha was and said, "Lord! I desire to go to the town 
 and beg my food !" Then Buddha answered and said, " It is 
 clearly out of the question, and impossible, oh youth ! for surely 
 you have accepted the vows and become a recluse, is it not so ?" 
 " True ! my lord !" Nanda answered, " it is so." " Then if this be 
 the case," said Buddha, " what means this bespangled garment. 
 
372 THE EOMANTIC 
 
 and your body so cared for, your eyes anointed with, unguents, and 
 your feet shod with delicate slippers, that umbreUa in your hand, 
 and the patra in the other as if you were going to heg ? If, Nanda, 
 you were living in a desert place (Aranyaka), and your garments 
 were aoUed and unpretentious, you might then be permitted to go 
 a begging to get food enough to keep you aUve ; but not as the 
 case is now." And then the world-honoured one added this Gatha 
 and said — 
 
 " When shall we see this Nanda, 
 Dwelling in a desert spot, go a-begging ? 
 Contented with little; careless about the rest j 
 And rejoicing to have got rid of all anxious thought !" 
 
 Then the lord, moved by this circumstance, assembled the 
 Bhikshus and said, " Brethren ! from henceforth let none of my 
 disciples wear a decorated robe, or use any unguents, or lightly 
 bold his patra, and so go a-begging ; whoever commits himself 
 thus, let him be dealt with according to the law." 
 
 Nevertheless, Nanda, though obliged to give up his beautiful 
 robe and the other personal adornments we have named, could not 
 forget the joys of his royal home, and the delight afforded him by 
 the company of Sundari, and so all day long in his retreat he did 
 nothing but draw the figure of his sweetheart on a fragment of a 
 tile, with a burnt piece of stick as a pencil, and delight himself 
 with gazing at her from morning till night. Then Buddha, 
 having been acquainted with the circumstance, assembled the 
 Bhikshus, and solemnly warned them against any such misconduct 
 as this, and forbad it under penalty of expulsion from the commu- 
 nity. Then again, at a certain time Nanda was commissioned, 
 according to his turn, to take charge of the Vihara and guard it. 
 On which he began to think thus — " Tathagata is going to the 
 town to beg his food, I will take the opportunity of escaping and re- 
 turning to my home !" The lord, knowing his thoughts, said to him 
 before he departed, " Nanda ! if you should have occasion to leave 
 the TibSra, be sure before you go to close all the doors of the dif- 
 ferent apartments." The world-honoured one having said this, 
 departed at once for the town, to beg his daily meal. Then Nanda 
 thought thus — " Now is my opportunity for escape and to return 
 home;" so going out of the Vihara, he saw that the door of the 
 
HISTOKY OF BUDDHA.. 373 
 
 lord's chamber was open, he went therefore and closed it ; and as 
 he did so, he thought, " I will just shut this one door and then 
 hasten to my home." No sooner had he shut this door, than he 
 saw the door of Sariputra's chamber wide open, then he ran to 
 shut that door and thought, " Now then I will go back to my 
 home," but just then he saw Mogalan's door standing open, and 
 so he ran and shut it ; no sooner had he done that, than he saw 
 the door of Mah^kSsyapa's chamber open [and so on with ' Ma- 
 hakatyayana's, TJravilva Kasyapa's, Nadikasyapa's, Gayakasyapa's, 
 XJpasena's, Kuvira's^ (?), Mahachunda's, Eevata's, Upalivata's 
 door]. Having thus gone from cell to cell shutting the doors, 
 and seeing that he had no sooner shut one than another opened, 
 and when he shut that, another — N'anda began to think thus with 
 himself, " It is no use taking any more trouble, these Bhikshus 
 will be sure to find fault with me, whether the doors are open or 
 shut. I will hasten away and return home, for the master will be 
 back soon.'' Having thought thus, he hurried through the Nya- 
 grodha garden wishing to escape ; but just then the world-honoured 
 one, by his spiritual power perceiving what was taking place, im- 
 mediately transported himself to the spot, and entered the Nya- 
 grodha garden just as Nanda was hastening away from the Vihara 
 towards Eajagrlha. Suddenly catching sight of Buddha, Nanda 
 sat down behind a tree to conceal himself. But the lord by his 
 power caused the tree to rise straight up into the air, and so Nanda 
 was discovered sitting in his place of concealment. 
 
 Buddha then addressed him — " Where are you going, Nanda ?" 
 to which he replied, " I was going back to my home, for I cannot 
 reconcile myself to give up the pleasures of my palace and the 
 society of Sundari, and I can find no comfort in the practice of the 
 Brahma-chariya (continence), I therefore desire to give up the 
 attempt and to return home." Then Buddha, on account of this 
 confession, spake thus — 
 
 " Does the man who wishes to escape from the wood. 
 When escaped, return and enter it again ? 
 
 I Kia-tchen-yen for Zia-to-yen-na. 
 " Kauchtila ? or Mahakauchtila. 
 
374 THE EOMANTIC 
 
 Tou, oh VSgara ! seeing these things, 
 
 From the net escaped, return you to the net.'" 
 
 Then the lord, having recited this fragment of the law for the 
 good of Nanda, further exhorted Viim in these words, "Tou should, 
 oh '^venerable Nanda, compose your mind to obey the directions 
 of my law, and so entirely rid yourself of all disappointment and 
 sorrow in the diligent practice of self denial and abstention." 
 Thus the world-honoured one instructed S'andaj but notwith- 
 standing all this, he could not forget the pleasures of his former 
 life, and he still longed to give up his religious profession, and to 
 return home to his palace and his mistress. 
 
 Now about this time, a certain nobleman asked Buddha to par- 
 take of hospitality at his house, on which occasion it happened to 
 be Nanda's turn to take charge of the temple and guard it ; at 
 this time Nanda thought, "I will take this opportunity while the 
 lord is away to return to my home." But Buddha, knowing his 
 thoughts and his purpose, spoke to him before he went, " Remem- 
 ber, Nanda ! that you must sweep and water the temple, and fill 
 all the pitchers (kundikaa) with water." On this the master went 
 to the town. Meantime Nanda reflected thus — "What should 
 prevent me returning home at once." Whilst thus planning his 
 escape, he looked towards the cell of Buddha and saw it was full 
 of dirt, on which he thought, "I will just sweep out the dirt from 
 the cell of Buddha, then I will go." Resolving on this, he went in 
 and fetched a broom and proceeded to carry out his purpose. But 
 as soon as he had brushed the dirt away, a breeze seemed to spring 
 up and blew it all back again, leaves and dust and dirt. Then 
 Nanda thought, "I will just run and fill up the different pitchers 
 (kundikaa) of the priests, and then I will hurry home." Thinking 
 thus, Nanda went to each cell, and taking the water-vessels filled 
 them up in succession, but no sooner had he filled up one than it 
 upset and all the water was wasted again. Then Nanda thought, 
 "what is the use of trying to sweep up the dirt, or fill the water 
 vessels — it is aU in vain. Tath&gata will soon be here j I will 
 hurry home as fast as I can." 
 
 1 Fu-ka-lo. There seems to be a play on the word " Vigura," a 
 net. Vide also Kai-yuen-shi-kian-mu-lu, vol. i, fol. 20. 
 ' Chang-lo, it may be " oh honourable." 
 
HISTOEY OF BUDDHA. 375 
 
 Thinking thus, he hastened through the Nyagrodha wood, in- 
 tending to return to his palace. Then the world-honotured, as he 
 sat in the nobleman's house, by the exercise of the power of divine 
 sight (samanta chakku), perceived how the case was with Nanda, 
 and so, by his power of transformation, he passed unseen from the 
 nobleman's house straight to the Nyagrodha wood, and there ap- 
 peared right in front of Nanda, as he was hurrying onwards to- 
 wards Eajagriha. Then Nanda, seeing Buddha, and wishing to 
 hide himself from him, ran down a high bank into a hollow, and 
 there crouching down, sat still. Then Buddha, by his spiritual 
 power, caused that hollow place to become level as one's hand. 
 Seeing Nanda there, he asked him whither he was going, and on 
 what business ? Then Nanda again told his master that he had 
 no heart for the life of an ascetic, and he longed to go back to his 
 palace and the arms of Sundart his mistress. 
 
 Then Buddha began to discourse on the deceptive character of 
 female beauty ; he bade Nanda think that the body which he was 
 so enamoured of was but a collection of bones and flesh — within 
 it, what vileness and filth, what impurity and disgusting secre- 
 tions, etc. ; and then he added as an argument, the following 
 verses again : 
 
 " Does the man," etc. [as before]. 
 
 And then Buddha dwelt on the power of religion and self-con- 
 trol to secure peace and expel sorrow. But the teaching was all in 
 vain, for Nanda still longed for a life of pleasure, and could not 
 endure the restraint of discipleship. 
 
 And so it came to pass that he got six of the common (lewd) sort 
 of priests to come to him, and from morning till night they did 
 nothing but talk about worldly matters and forbidden pleasures. 
 Then Buddha, perceiving the evU consequences of this conduct, 
 determined to break off the intimacy between Nanda and these 
 worthless priests, sent a message to him, and said, " Nanda ! the 
 Tathligata wishes you to accompany him to Kapilavastu." Nanda 
 readily assented to this intimation, and so they went together. 
 On entering the city, they gradually passed along tiU they came 
 to the shop of a fishmonger. Then Tathagata, seeing within the 
 shop a mat of straw, on which a hundred and more dead and 
 stinking fish were placed, he bade Nanda go inside and bring him 
 a handful of the straw ; having done this and held it in his hand a 
 
376 THE EOMANTIO 
 
 little while, Buddha told him to fling it away. After this, the 
 Master bade him smell his hand, and asked him if he perceived 
 anything disagreeable ? On this, Nauda explained that the smell 
 of the fish was most offensive and impure. 
 
 [Kiouen LVI contains 5784 words, and cost 2.892 taels]. 
 
 CHAPTER LVII. 
 
 §1. Wheeetjpon Buddha replied, " very true! very true, Nanda! 
 and so it is if a man keep evil company j the influence of this society 
 will always affect the life of such a person, and produce its evil 
 consequences j " and then he recited this Gatha : 
 
 ' ' Just as a man living in a fisherman's hut. 
 Takes in his hand a single straw on which fish had been placed. 
 And so scents himself with the stink of the fish. 
 So is he who keeps bad company." 
 
 (And then Buddha enters a perfumer's shop, and taking a small 
 quantity of scent, and placing it on Nanda's hand, he addresses 
 him thus) : 
 
 "As when upon the hand is poured a little scented water. 
 Or aromatic powder of any kind. 
 The power of the perfume destroys all other scent. 
 Such is the influence of a virtuous friend upon the life." 
 
 Then Buddha, having left Kapilavastu and returned to his own 
 place, being surrounded by his disciples, he addressed Nanda thus : 
 " Nanda ! if you desire the company of friends, choose not the bad, 
 or the six Bhikshus with whom you have now made alliance, but 
 consort with Mogalau, or Sariplitra, or Mah^kasyapa, or Katy- 
 ayana, or UravUvakasyapa, etc., and then credit shall be given 
 you. And then he recited these verses : — 
 
 " If a man makes friends of bad men. 
 
 He wUl lose his character, even in this world. 
 
 By the influence of such companions 
 
 A man hereafter goes to hell. 
 
HISTOEY OF BUDDHA. 377 
 
 But if one clioose tlie good and virtuous as friends, 
 
 And follow their example in the daily wor"k of life, 
 
 Though he may not come to great advantage (in the present 
 
 world). 
 Still he shall escape the cause of future pain." 
 
 Notwithstanding all the advice of the world-honoured one, 
 Nanda still hankered after the enjoyments of worldly rank and 
 sensual pleasures. Whereupon Buddha resolved to have recourse 
 to some expedient to wean him from these fascinations. So by 
 his spiritual power he transported him from the Nyagrodha plan- 
 tation, to the top of the hiang-isui (perfume-drunken) mount. 
 Now it happened that, owing to a heavy storm of wind, two 
 branches of a tree had, by friction, become ignited, and so a great 
 fire had taken place on that mountain ; in consequence of this fire 
 many of the monkeys inhabiting the mountain had been seriously 
 burnt — amongst the number, one in particular was dreadfully 
 disfigured J Buddha showing this one to Nanda, asked him if he 
 saw the sad state to which it was brought. Whereupon Nanda 
 replied; " Yes ! indeed, world-honoured one, I see it." 
 
 Then Buddha asked him if his sweetheart was as 
 beautiful as the burned monkey; on which Nanda 
 having professed that there could be no comparison 
 between the two, Buddha transported him at once to 
 the Trayastrinshas heaven, and showed him Sakra with 
 five hundred Devis attending him, and then asked 
 Nanda if his sweetheart was as beautiful as one of 
 those Devis ; on which JSTanda confessed that no com- 
 parison could be made, and that the burned ape was 
 not more inferior to his sweetheart in point of beauty, 
 than she was to the Devis. (The rest of the history of 
 Nanda is identical with that found in the Manual oj 
 Buddhism^, pp. 205-6). 
 
378 THE ROMANTIC 
 
 Whereupon, Nanda having arrived at the condition of a Eahat, 
 Buddha declared to all his diaciples that he was the most eminent 
 of all his followers in point of mastery over the senses ; and then 
 he related this story : " I remember more than ninety-one kalpas 
 ago, there was a Buddha born in the world, called Vipasyi Tath4- 
 gata, he Jived in a city oaUed Pandumati, where reigned a king 
 called Pandu. In this city there was a rich Brahman who con- 
 structed for Yipasyi and his followers a bath-house, and was gra- 
 tified beyond measure to see the spotless forms of the Bhikshus as 
 they came forth from the bath. After the death of this Buddha, 
 the Brahman erected a stftpa forhis ashes, and greatly venerated 
 it. [The story then proceeds to relate that this Brahman was 
 Nanda in a former birth]. 
 
 The History of Bhadraka and others. 
 
 § 2. Novf at this time, Devadatta seeing the number of Sdkya 
 youths, who had left their families to become followers of Buddha, 
 thought thus with himself : " I too will go to the place where Buddha 
 resides, with a view to become one of his followers." On this, going 
 to his parents, he explained his intention, and having received 
 their consent, he clad himself in a, beautiful garment, and pro- 
 ceeded in a sumptuous chariot, drawn by elephants, to the place 
 where Buddha dwelt. Having arrived there and made known his 
 purpose, the world-honoured one, looking into the previous history 
 of Devadatta, saw that he was not in a condition to become a 
 disciple, and so bade him return home again, and bestow his 
 wealth in charity, so as to fit himself for the condition of a 
 Bhikshu. 
 
 Devadatta then goes to Sariputra, Mugalan, and 
 Kasyapa, with a view to induce them to admit him 
 into the fraternity, hut they each refuse on the ground 
 of their master's previous decision. 
 
 [Kiouen LVII contains 5930 words and cost 2.96 taels]. 
 
HISTOEY OF BUDDHA. 379 
 
 CHAPTER LVIII. 
 The History of Ananda and other disciples. 
 
 Now it came to pass that Devadatta having been refused admis- 
 sion into the fraternity by all the chief disciples, he returned to 
 KapUavastu, riding upon his white elephant. At this very time, 
 also, Ananda had sought his parents' permission to join the com- 
 munity, but in vain, on account of some jealous feeling his mother 
 had encouraged in her breast, because of Buddha's exceeding 
 beauty, when he was living at home. Ananda having thus been 
 thwarted of his intention, retired into a desert place, and by 
 silence and self-inflicted austerities, gained the reputation of being 
 a Eishi. On this his parents relented, and gave him permission 
 to join the company of the S^kya youths who had entered the 
 community. 
 
 At this time there were at Kapilavastu two brothers, the 
 younger called Maniruddha (formerly called Aniruddha, Ch. Ed.), 
 the elder called Mahanama; the former of these had become a 
 special favourite with Bhadraka, who had been anointed king of 
 the Sakyas in succession to Suddhodana. This Bhadraka was the 
 son of a Sdkya princess called "the dark Gotami." And now, 
 having reigned twelve years, it came to pass that Maniruddha 
 gained the permission of his parents to become a recluse, on con- 
 dition that the king also resigned his throne ; and so Maniruddha 
 proceeding to the palace found the king in the Nataka Hall, lis- 
 tening to the music of his dancing women. After a time he en- 
 tered, and proceeding to the king saluted him, and stood on one 
 side. [After some discussion, the king agrees to become a recluse 
 on the expiration of a week]. 
 
 And so it came to pass, that Bhadraka, Maniruddha, and all the 
 remaining Sakya princes on a day agreed upon, advanced to the 
 place where Buddha wa^ residing, in a village called Anumegha, 
 and having saluted him in the customary manner, requested to be 
 admitted into his community ; whereupon Buddha gave his con- 
 sent, and admitted them all except Ananda and Devadatta. These 
 two accordingly proceeded to the HimatMa Region, and joined 
 themselves to the company of a Paribr^'aka, called Sangha. After 
 
380 THE EOMANTIC 
 
 remaining with him some time, Ananda desired to return to the 
 place where Buddha was, and having obtained permission of his 
 master (UpstdyS-ya) Sangha, he prepared to set out. 
 
 [Kiouen LVIII has 6244 words and cost 3.122 taels.] 
 
 CHAPTER LIX. 
 
 The History of Bhadraka and others — continued. 
 
 Wow when Devadatta saw Ananda about to leave the place where 
 their master resided, he asked him whither he was going. On 
 being informed, he begged Ananda to wait until he also obtained 
 permission to accompany him. And so they went both together, 
 and having arrived at the place where Buddha was residing, they 
 made their obeisance and stood on one side. Then Devadatta ad- 
 dressed Buddha as follows : " I formerly requested permission to 
 enter your community, world-honoured ! but you refused permis- 
 sion : do you object now to see me the disciple of another — for a 
 recluse I have become." To whom the world-honoured replied, 
 "Devadatta! and why have you done so? why have you thus 
 turned against me ? " 
 
 Then the other disciples seeing the constant enmity which Deva- 
 datta bore Tathagata, requested to know the reason of it ; on 
 which the world-honoured related the following story. 
 
 The Story of the Bird with two heads.^ 
 " I EEMEMBEE in years gone by, there was a two-headed bird re- 
 
 ' This story is also found in the "Panchatantra" (translated by 
 Lancereau), book v, fable 14, and also in the "Avadtoas" (trans- 
 lated by Stas. Julien, cv). It seems likely that our own "swan 
 with two necks" may be derived from it. Ensigns bearing this 
 emblem may be derived from the same source. The moral of the 
 tale is evidently the necessity of agreement between the members 
 of the "body corporate," denoted by the two heads, i. e., "king and 
 people." [The fable found supra, p. 231, "the foolish dragon," is also 
 in the "Panchatantra," book iv, fable 1, Le singe et le crocodAle\. 
 
HISTORY OF BUDDHA. 381 
 
 siding in the Himatfi,la Eegion ; the name of the one head was 
 Garuda, of the other XJpagaruda. Now when this bird with two 
 heads wished to sleep, the heads took it in turn which should 
 watch ; if Garuda slept, then tjpagaruda watched (and vice versd). 
 Now it so happended, that once on a time whUat Garuda was 
 watching, and ITpagaruda asleep, that they were close to a Ma- 
 dhuka tree, which was in full bloom. And so, fanned by the breeze, 
 a lovely blossom of the tree was wafted close to Garuda's beak. 
 Whereupon the wakeful head began to reflect thus: 'Although I 
 should eat this blossom by myself alone, yet when it enters our 
 stomach, both of us wUl enjoy its exquisite flavour.' And so the 
 head that was awake eat the flower unknown to the other. 
 
 " When therefore ITpagaruda awoke, perceiving from his inward 
 sensations that something delicious had been eaten during his 
 rest, he said to his companion, ' Where did you get the scented 
 blossom which I perceive, from my inward sensations and flavoured 
 breath, you have eaten during my sleep?' The other replied, 
 ' Whilst you were asleep, I 'Saw a Madhuka blossom wafted by the 
 air close to my beak, and as I thought you would benefit from it 
 as well as myself, I ate it without naming it to you.' Then TTpa- 
 garuda was very angry on this account, and vowed that he would 
 eat what he liked when the other was asleep, and not say a word 
 about it. And so they lived on, and time passed, till once they 
 happened to alight near a certain poisonous tree, and Garuda went 
 to sleep whilst the other watched. Then the head that was awake 
 seeing a blossom of the poisonous tree near him, began to think 
 thus, ' I will eat it even if it kills us both.' So snatching it up, he 
 swallowed it. Then the other perceiving himself in pain awoke, 
 and at once challenged his companion with having eaten some- 
 thing whilst he was on watch. ' Yes,' said the other, ' I have 
 eaten a blossom of yonder poisonous tree, and we shall both die.' 
 ' Alas ! what a suicidal and wicked act,' said the other, • why have 
 you acted so?' And so the Gatha says : 
 
 " ' You in days gone by were once asleep. 
 And then I ate a luscious perfumed flower. 
 Borne on the gentle breeze close to my beak; 
 On this account you entertained an angry temper. 
 So every foolish man, bereft of faith and reason. 
 Plots against those with whom he Uves, 
 
382 THE ROMANTIC 
 
 And desiring to bring them to destruction. 
 Destroys himself and them together.' 
 
 Then Buddha said, "at that time I was Garuda, and Devadatta 
 was ITpagaruda. And so because I have acquired supreme wisdom 
 and desire by benefitting myself to benefit others, he has con- 
 tracted a spirit of hatred and revenge against me, and would 
 gladly destroy me if he could." 
 
 And so it happened that the several S4kya princes having 
 entered the community, obtained the condition of Eahats, except 
 Ananda, who only acquired the first step (Sowan). 
 
 Bhadraka, meantime, overwhelmed with joy, could do nothing 
 but exclaim, "ah me! what delight! ah me ! what delight !" and the 
 other disciples hearing him thus constantly repeating these words, 
 asked Buddha to explain why he did so. On this, the world- 
 honoured one having sent for Bhadraka, asked him to explain why 
 he repeated nothing else but the words, "ah me! what joy." 
 
 [On this Bhadraka relates his experiences when he was a king. 
 How he feared death in a thousand shapes, although surrounded 
 by troops and guards ; and how he looked forward to the future 
 with dread. But now, though alone in the forest, or in the soli- 
 tude of the mountain, "I have no fear," he said, " and my mind is 
 in perfect peace as to the future, and therefore I exclaim ' ah me ! 
 what joy!'"] 
 
 Buddha next explains how Bhadraka, Pin a former 
 birth, was made "king of the beggars" of Benares, by 
 Brahmadatta. Having given some food to a Pratyeka 
 Buddha, he was born in consequence as a S4kya prince, 
 and became Eaja of Kapilavastu, and finally a Eahat. 
 
 Now it so happened, that on one occasion Bhadraka, after be- 
 coming a Eahat, having received some food from a, number of 
 beggars who had come out from Sravasti, was observed by Pasena 
 (Pasenajit), king of Kosala, who was riding on his white elephant, in 
 company with Silabhadra, his chief minister. On inquiry, Pasena 
 found out who the recluse was; whereupon he desired his minister 
 to approach to Bhadraka, riding on his elephant. Being not far 
 off, the EAja descended and approached the saint. He then in- 
 
HISTORY OF BUDDHA. 383 
 
 quired whj he received such food as this at the hands of the beg- 
 gars. To this Bhadraka replied, "Mahar&ja! it is not because of 
 my poverty that I receive food from these beggars ; for indeed I 
 possess seven precious kinds of wealth. But I would gladly make 
 these poor people, and all living things as rich as myself, and so I 
 take their food. Having my eyes opened, I would also recover 
 them and all others from the blindness of ignorance, and open 
 their eyes. Having escaped from the meshes of anger and passion, 
 I would set them and all others at liberty also. Having crossed 
 over the sea of sorrow and trouble, and arrived at the other shore, 
 I would gladly rescue them also and others from the waters that 
 engulf mankind. Having escaped from all chance of sickness or 
 disease, I would gladly heal these and all others also, and there- 
 fore I accept their food." Then Pasena replied, " Holy one ! (arya) 
 I also am poor, and without the seven precious possessions of 
 which you speak ; would that you would pity me also, and come 
 frequently to my house for food." Bhadraka having assured him 
 that such a step was unnecessary, departed from the kiilg. 
 
 [Kiouen LIX contains 6,124 words, and cost 3.062 taels.] 
 
 CHAPTEE LX. 
 
 History of Maniruddha and others. 
 
 On a certain occasion Buddha, residing at Benares, in a place 
 occupied by an old Kishi, in the Deer Park, requested Mani- 
 ruddha to proceed to the city to gather alms for himself and the 
 community. Maniruddha accordingly proceeded to beg from door 
 to door, but with no success. Suddenly, in a miraculous manner, 
 there appeared five hundred vessels full of food, which accompanied 
 him back to the Deer Park, and so afforded sufficient food for the 
 whole community. 
 
 On this, Maniruddha having returned to the preaching haU and 
 sat down, exclaimed, "wonderful! wonderful indeed is the miracu- 
 lous power of our teacher. This event that has just happened 
 puts me in mind of what occurred in days long ago, when there 
 
384 THE ROMANTIC 
 
 was a dreadful famine in Benares, so fatal to the inhabitants, that 
 all the neighbourhood was filled with the dead, and the fields 
 covered with bleached bones and skeletons. Now there was a 
 poor man in the city at that time, without any means of support, 
 and his supply of food nearly all gone. Just then a Pratyeka 
 Buddha having gone round from house to house a-begging, had 
 got nothing, and was returning to his hermitage to sit in medita- 
 tion. The poor man having perceived this, went after him, and 
 invited him to share with him his two last handfuls of cockle seed, 
 and took him back to his house for this purpose. After the repast, 
 the Pratyeka Buddha having departed, the poor man went out 
 into the neighbouring cemetery (Sitavana) to pick up a few sticks. 
 Everywhere he was surrounded by skeletons. Suddenly one of 
 these skeletons jumping up, sprang on to the back of the poor 
 man, and twisting his legs round his neck, could not be got off. 
 It was in vain he used his utmost force ; he could not free himself 
 from the skeleton on his back. At length, when the sun was just 
 sinking in the west, and darkness coming on, the man tried to 
 reach his home unobserved. But as he entered the city, some men 
 perceiving him carrying this skeleton on his shoulders, cried out, 
 ' Psha, man, what are you going to bring that skeleton into the 
 town for ?' On this he answered, 'Indeed, my good friends, I have 
 exerted my utmost strength In vain, for I cannot get the thing off 
 my shoulders. Do you all come and try to help me.' On this, 
 the men came and aU began to pull at the skeleton's legs and arms; 
 but all for no purpose, for there he remained unmoved and un- 
 movable. Hereupon the poor man gradually crept to his abode, 
 and having opened the door and gone in, all of a sudden the white- 
 boned skeleton changed itself into yellow gold and fell off his 
 shoulders on to the ground. Then the man seeing this wonderful 
 sight, said to himself, ' I will not keep all this treasure to myself; 
 I will share it with others.' On this he went to king Brahmadatta, 
 and said, ' Mah&rdja, be it known to you I have discovered a trea- 
 sure, and I wish it to be used for the good of the icountry. ' On 
 this, Brahmadatta calling his attendants, bade them accompany 
 the man back to his house. Having reached the door and gone 
 in, the man pointed to the gold on the floor and said, 'behold the 
 treasure!' But to the attendants there appeared nothing but the 
 bones of a skeleton ; and so turning to the poor man, they said in 
 
HISTOEY OF BUDDHA. 385 
 
 a rage, ' How dare you, sirrah, mock us thus ? We will return to 
 the king and acquaint him with your impudence.' On this, going 
 back to the palace, they explained what had happened. The poor 
 man, however, nothing daunted, soon followed them to the king, 
 and besought him to come and see for himself the treasure he had 
 discovered. On this, Brahmadatta E^ja set out in company with 
 the citizen, and, arriving at his house, there saw a ghastly skeleton 
 lying on the floor, whilst the man, pointing to it with exultation, 
 exclaimed, ' There, Maharaja, Ues the treasure of which I spoke.' 
 On this, the king, turning to him, indignantly said, ' How dare 
 you, fool that you are, presume to mock me thus ! What makes 
 you call this stinking skeleton a golden treasure ?' On this, he re- 
 plied, ' Indeed, Maharaja, it is pure gold, and nothing else.' And he 
 thrice asseverated that it was no skeleton. At length, taking up 
 some of the pieces in his hand, he uttered the following vow : " If 
 this gold was conferred on me for some good deed done in times 
 gone by, oh ! let the king, let the king Brahmadatta also perceive 
 that it is gold !' Having uttered this prayer, suddenly the Eaja's 
 eyes were opened, and he saw before him a heap of gold, and then 
 said, ' Well done, my friend ! What good deed of yours has brought 
 this good fortune to your house ? What spirit or deva have you 
 entertained to give you such a treasure as this P' Then he related 
 what he had done for the Pratyeka Buddha, much to the delight of 
 the king. 
 
 "Now, at this time the Pratyeka Buddha was Tathagata in a 
 former birth, and the poor man was Maniruddha (the speaker)." 
 
 [The text then proceeds to relate in G^thas to what wonderful 
 consequences the gift of the handful of cockle seed led, through an 
 indefinite series of births.] 
 
 The remainder of this chapter is filled with some tri- 
 fling allusions to Ananda in his former births. The whole 
 concludes with a story of Ananda when going to Sra- 
 vasti to beg. On this occasion he came to a large tree 
 midway between the Jetavana Monastery and the town. 
 This tree, called Sisava, was the resort of numerous 
 
386 THE ROMANTIC 
 
 Brahmans, who, as Ananda went along, challenged 
 him to tell the number of leaves on the tree. Ananda 
 answered with precision, " On the eastern branch there 
 are so many hundreds and so many thousands ; on the 
 western branch so many hundreds and so many thou- 
 sands." Having said this, he went on his way. Then 
 the Brahmans, hoping to deceive him, gathered certain 
 handfuls of leaves from the tree, and then, on Ananda's 
 return, they inquired, " How many leaves did you say 
 were on the tree ?" Ananda, perceiving at once their 
 intention^ replied, " On the eastern branches are so many 
 hundreds and thousands (deducting a certain number), 
 and on the western branches so many hundreds and 
 thousands (deducting a certain number)." On hearing 
 this reply, the Brahmans were convinced of the superior 
 wisdom of Ananda, and, embracing the tenets of Buddha, 
 became Eahats. 
 
 Conclusion. 
 
 There are three other leading disciples, viz., Purna- 
 vasu, Kompira, and Nandaka, of whom nothing is 
 known as to their previous births, but only that they 
 became disciples. 
 
 It may be asked, " By what title is this Book to be 
 called ?" to which we reply, the Mahlsanghikas call it 
 " Ta-sse" {great thing. Mahavastu).^ The Sarvastavadas 
 
 ' So I would restore Ta-sse. "Wassilief (§ 114, Bouddisme) gives 
 
HISTOEY OF BUDDHA. 387 
 
 call it " Ta-chong-yen" {great Tnagnificmce. Lalita Vis- 
 tara).^ The Kasy^piyas call it " Fo-woug-yin-un" {for- 
 mer history of Buddha). The Dharmaguptas call it 
 " Shi-kia-mu-ni-Fo-pen-hing" {the different hirths of 
 Sahya-Muni-Buddha). [This was the first translated 
 into Chinese, about a.d. 70.] The Mahisasakas call it 
 " Pi-ni-tsong-kan" {Foundation oj the Vinaya Pitaha). 
 
 [Kiouen LX contains 5,924 words, and cost 2.962 taels.] 
 
 us da-cine as the equivalent of the Chinese characters, but I think 
 there must be an error of type here. 
 ^ So restored by Wassilief (§ 176, op. oit.) 
 
 THE END. 
 
ADDITIONS AND COEEECTIONS. 
 
 Title Page. — I use the compound " Chinese-Sanscrit," in order 
 to denote the mixed language in wMoli Chinese Buddhist books 
 are generally composed. It must be remembered that the greater 
 number of these works were translated into Chinese by natives of 
 India. 
 
 P. 1, n, 3. — The "Pure Heavens" are caUed in the Southern 
 Becords "Suddhawasa Brahmaloka, from whence there is no return 
 to the world." Vid. J. A. S. B., Sep. 1838. 
 
 P. 6.— Omit the "K" in J. E. A. S. B., and in all subsequent 
 cases. 
 
 P. 9. — The " True Law" and " Law of Images,'' two important 
 epochs in Buddhist development; the first extended over five 
 hundred years after Buddha's death, the second over the succeed- 
 ing thousand years. 
 
 P. 13, line 7. — For " Bodhuatwa," read " Bodhisatwa." 
 
 P. 26.— For § 2, read § 1. 
 
 P. 28.— For "ViSoora," read "VAjra." 
 
 P. 33, line 7. — Compare the Southern account " for the purpose 
 of redeeming the world." J. A. S. B., Sep. 1838, p. 799. 
 
 P. 33, line 35. — For "Kama," read " Earma." 
 
 P. 34, line 25.— After "exalted stamdard," place "2." 
 
 P. 35, line 21.— Omit the full stop after " on every side," and 
 substitute a comma ; also substitute a small "a" for the capital 
 "A" in the word "At." 
 
 P. 35, line 22. — The constellation Ewei is called Utird salha in 
 the Southern Eecords. J. A. S. B., Sept. 1838, p. 800. 
 
 P. 37. — It must be understood that the parentheses printed in 
 italic, which occur in the text, are translated from the Chinese. 
 They are so introduced, to indicate that they are explanations of 
 the previous subject matter. 
 
390 ADDITIONS AND COEEECTIONS. 
 
 P. 38, line 2. — For "Brahmas," read "Brahmans." 
 
 P. 41. — Por remarkable agreements between tbe circumstances 
 of B6dhisatwa's birth, and the legendary (apocryphal) accountB 
 of Christ's birth, vid. Lord Lindsay, " Christian Art," vol. i, p. 44, 
 and ss. 
 
 P. 43, line 5. — The account in the Christian legend mates a 
 date tree to bend to the Blessed Virgin. The "Koran" . says that 
 the Virgin brought forth her Son under a withered date tree. 
 (Lord Lindsay, op. cit., 47.) 
 
 P. 47, line 9. — Compare this account of the birth of B6dhiBatwa 
 from the side of his mother, with the less pleasing Orvieto sculp- 
 ture of the creation of Eve. (Mist, of our Lord, by Mrs. Jameson, 
 vol. i, p. 96.) 
 
 P. 52, line 20, ss. — Compare the account of the idol in the 
 temple of the city of Hermopolis coming down and bowing before 
 the infant Saviour, when Joseph and Mary entered the hospice. 
 (Apoc. Gosp. of the Infancy of Jesus, cap. x. Codex Apoc. N. Test, i, 
 p. 75.) 
 
 P. 55, line 1, ss. — It is worth whUe to compare with this ac- 
 count of the peculiar marts of Buddha's person, the description of 
 Christ given in the apocryphal letter of Publius Lentulus to the 
 senate of Rome. 
 
 P. 56, line 20. — Por "attained," read " attain." 
 
 P. 57, line 22, ss. — The accounts given in the text agree closely 
 with the Southern Eecords. (Compare J. A. S. B., Sep. 1838, 
 p. 802.) 
 
 P. 58, line 2. — Compare the account in the text and picture in 
 Mrs. Speirs' boot, from the Cave of Ajunta, with the illustration 
 108, in Mrs. Jameson's work (cited above) after Guido. 
 
 P. 61, line 28. — Por "previous,'' read "precious." 
 
 P. 79, line 32.— Por " Suddartha," read ''Sidd4rtha." 
 
 P. 96, § 3.— This, of course, describes the custom tnown as 
 " Svayambara," i. e., "choice for oneself," about which, vide Mrs. 
 Speirs and Talboys Wheeler, passim. 
 
 P. 104, note.— Por "Asa." read "As." 
 
 P. 105, line 18. — No doubt the Deva T'so Ping is the same as 
 Ghatitara. 
 
 P. 121, Une 25. — With this custom of circumambulating a 
 sacred object or person three times, compare the "deeursio" of the 
 Eoman soldiers, and the lines 
 
 " Ter circum aceensos cincti fulgentibus armis 
 Deeurrere rogos." 
 
ADDITIONS AND COERECTIONS. 391 
 
 P. 129, line 25.— The first watcli extended from 6 p.m. to 10 p m ■ 
 the second from 10 p.m. to 2 a.m.; and the third from 2 a.m to 
 6 A.M. 
 
 P. 136. — The flight of B6dhisatwa on his horse Kantaka, is the 
 subject of the illustration on the cover of this work, copied from 
 pL lix, Tree and Serpent Worship. 
 
 P. 142, line 25.— Omit "to" after "or?' 
 
 P. 145, line 1.— For " Kaahya," read "Kaahaya," and in aU sub- 
 sequent cases. 
 
 P. 165, line 6.— For "eating,'' read "eaten." 
 
 P. 173, Hue 21. — Of course Karma wiU be understood to signify 
 "the necessary consequence of works done during some previous 
 existence." 
 
 P. 176, note.— For "tsen," read "tseu." 
 
 P. 192, line 22, ss. — This incident seems to be the origin of the 
 term Ajapala, applied to this Nuga or Nyagrodha Tree ; although 
 the Southern Becords say that it is so called because '■ shepherds 
 and goatherds used to seek shelter under it." 
 
 P. 199, line 1, ss. — This seems to be the subject of pi. xxiv, 
 fig. 2, Tree and Serpent Worship. 
 
 P. 221. — Compare this account of the army of Mdra, with the 
 translation from the Thibetan (Lalit. Vist., p. 293), and also note 
 three on the same page. 
 
 P. 227, § 2. — Compare this story with that translated by M. 
 Julieu {Les AvadAnas, I'homme et la perle, T. ii, p. 30). 
 
 P. 231, §5. — This story is found in the Panchatantra (trans- 
 lated by Laucereau), book iv, fable 1. 
 
 P. 233, line 26. — For "Udambara," read " TJdumbara,'' and so 
 throughout. The TJdumbara is the Ficus glomrata. 
 
 P. 239, line 8. — " Tripusha " may also be read " Trapusha." 
 
 P. 240. — The offering of the two merchants seems to be the 
 subject of the sculpture, pi. Ivui, pillar 1, middle disc, Tree and 
 Serpent Worship, 
 
 P. 244, note.— For " ChOder's," read "Childers'." 
 
 P. 251, line 20. — For "neither tend,'' read "tend neither." 
 
 P. 261, line 16. — For "who lately inhabited this heaven," read 
 "who lately descended from the Tusita heaven." 
 
 P. 261, line 17. — For "he has arrived," read "he will arrive." 
 
392 ADDITIONS AND COEEECTIONS. 
 
 P. 273, line 27. — This " chatta appearing by itself" may be use 
 f ul in distinguishing the story of Tasada irom that of B6dhisatwa 
 which it resembles so much. 
 
 P. 276, line 37.— Instead of " SSgara," read " Sankha," and st 
 throughout. 
 
 P. 278, line 7. — The six "AbidjnAs" are the six supernatural 
 talents which Bodhisatwa acquired on the night before his com- 
 plete enlightenment. 
 
 P. 288, lastUne. — Supply "towards," after "hurried." 
 
 P. 290, line 8. — It seems likely that the scene in fig. 2, pi. xxxv, 
 Tree and Serpent Worship, represents this very dalliance of Sena- 
 pati. The village at any rate is Uravilva. 
 
 P. 315, line 19. — Omit "during the season of the rains." 
 
 P. 319, line 4.— Omit the comma after "was." 
 
 P. 320, line 13.— For "Bikshuni/' read "Bhikshuni," and so 
 throughout. 
 
 P. 349, Uue 1.— The story of TasodharS is told at full length in 
 the text. Among other proofs of her innocence she causes a large 
 stone to float on the surface of the water, and on this stone she 
 places her child. This incident is also narrated in the Lalita Vis- 
 tara. The error corrected in the translation of M. Poucaux (Lalita 
 Visiara, p. 431), is strangely repeated in the "Glossary" to the 
 " Life of Bouddha Sakya-mouni," by Mme. Summers, p. 198. 
 
 P. 373, line 22. -For "Eajagriha," read " EapUavastu : " and so 
 also on p. 375, line 8. 
 
[There are so many Glossaries of Buddhist terms already published, 
 that I have not thought it necessary to produce another']. 
 
 INDEX. 
 
 Abhid]'nas, the six, 278 
 
 Adjnitasa Kimbala, an heretical doc- 
 tor, 115 
 
 Agrajanman, 14, 17 
 
 Ayudhya, land of, 287 
 
 Akanisnta, the highest heaven, 24, 25 
 
 Aiara, a hermit, 161, 169, 244 
 
 Ambarisa, 167 
 
 Aniruddha, 8 
 
 Amrita, 23 
 
 Amritachittra, 64 
 
 Ananda, the histoiy of, 379 
 
 Anguli, 68 
 
 Aturapala (The), a ta-ee, 22 
 
 Apsaras goddesses, so called, 122 
 
 Arahato, 3 
 
 Arjtma, 85 
 
 Artabandu, a Taksha city, 277 
 
 Asoka, a tree, 22 
 
 Asterism, JToA, 64 
 
 Atyushagami, name of a Buddha, 10, 
 13, 15 
 
 Asterism, Chin, 64 
 
 Avitchi, a hell, 37 
 
 Atdmiikta, the tree, 22 
 
 Basita, minister of state, 45, 88 
 
 Bhadra Elalpa, an age, 16 
 
 Bhadraka (same as Batrika 64), The 
 
 history of, 320 
 Bhaghlrathi, a river, 21 
 Bhagavat, Buddha, 2, 279 
 Bhikshns, disciples of Buddha, 3 
 Bimbasara, the fear of, 103, 184 
 Bodhi, a tree, 9 
 Bodhyanga, 44 
 Bodhimandala, the sacred arena around 
 
 the Bodhi tree, 27 
 Brahmans, 3, 113 
 Brahmabhadanta, one of the eight 
 
 Brahmans who interpreted dreams, 
 
 38 
 Brahmachari, 61, 161 
 Brahmadatta, King of Benares, 351 
 Buddhakshetras, the innumerable 
 
 worlds of space, 9 
 Buddhawanso, 6 
 
 Chakravartti, a universal monarch, 17, 
 IS 
 
 Chatur Maharajas, the four guardians 
 
 of the world, 51 
 Champa, a town, 18 
 Chandra, a village beautiful and bright, 
 
 245 
 Chilocosm, 27 
 Chunh, true reason, 14 
 
 Danara Karaka, the flower, 22 
 Dandapani, 97 
 
 Devadatta, cousin of Buddha, 72 
 Devalaya, 82 
 Devaputra, 27, 193 
 Devasruta, 15, 16 
 Devas, 13 
 Dharmaraja, 203 
 
 Dhyana, a state of ecstasy, 173, 353 
 Dipankara, a Buddha, 6, 6 
 DJnanakuta, a Shaman of the Brah- 
 man caste, 1 
 Druma Raja, tree king, 28, 167 
 
 Elapatra, a NagariLja, 366, 379 
 
 Gandharvas, 13, 23 
 
 Gandhara, country of North India, 2 
 
 Gangapala, 356, 357 
 
 Garuda, 25, 38 
 
 Gokuru, 23 
 
 Goeirshachaaidana, sandal wood, 68 
 
 Gotami, choice of, 96 
 
 Govinda, a merchant chief, 345 
 
 Griya, a king of a city called Savatti 
 
 (otherwise Griha, J. A. S. B., page 
 
 960), 38 
 
 Hastinapura, a city, 18, 39 
 Hastipa, a descendant of Brahma- 
 datta, 18 
 Himatala, the sub -Himalaya region, 381 
 
 Ecshwaku, the first kiag of the Surya- 
 vansa line, 33 
 
 Jambudwipa, 4, 37 
 
 Jambu, a tree, 33, 74 
 
 Jambunada, gold, 66 
 
 Jataka, a storjr of previous births, 330 
 
 Jetavana Vihjira, 6 
 
394 
 
 INDEX. 
 
 Kalila, the tree, 23 
 
 Kalpas, 14, 15 
 
 Kalibinka, a bird, 212 
 
 Kakutasanda, a Buddha, 10, 15, 16 
 
 Kanakanmni, a Buddha, 10, 25 
 
 Kapila, a name of a "Bishi, 23 
 
 Kapilaya, a town, 18 
 
 Kapilavastn, a town, 23, 113, 349 
 
 Karandaveuuvana, bamboo^arden, 310 
 
 Kausambi, a city, 28 
 
 Kaundiaya, the previous history of, 
 
 356 
 Kasyapas, the history of the three, 293, 
 
 359 
 Kashaya, a priest's garment, 371 
 Kasyapa, a disciple of Buddha, 378 
 Katyayana, a Buddha, 380 
 Kshatriya Eaja, 17, 37, 353 
 Kuru, grandson of King Ikshwaku, 33 
 Kusinagara, a town, 18 
 Kuranya, the flower, 33 
 Kubitara, the flower, 33 
 Kumbhandas, 36, 200 
 Kwei, a constellation, 65 
 
 Lumbini, 42 
 
 List of numbers, 87 
 
 Madhnka, a sweet flowering tree, 381 
 
 Magadha, a country, 27 
 
 Mahanama, the private name of Basita, 
 
 45, 85 
 Maha-Sagara, 17 
 Maha Sudarsana, 17 
 Mahoragas, giants, 13, 25 
 Mahasadarsana, a king, 12 
 Malika, a flower, 134 
 Maniruddha, otherwise called Amirud- 
 
 dha, 379 
 Mathura, a. city, 29 
 
 Maudgalyayana, disciple of Buddha, 1 
 ■ Mara, the author of evil, 36, 199 
 Mavanti, a country, 39 
 Marichi, a ray of light, 237 
 Mithila, a city, 30 
 Mogalan, a disciple of Buddha, 378 
 
 Nagas, giants, 13, 25 
 Narada, story of, 275 
 Nanda, a prince who excelled in the 
 
 arts and martial exercise, 96 
 Nanda, the history of the conversion 
 
 (same as Nandaka) , 64, 369 
 Narada, the name of a boy, 40 
 Nataka, the women's hall, 379 
 Nidanas, 241 
 Nyagrodha, a tree, 23, 192, 377 
 
 Okeuh, 18 
 
 Padmottara, a Buddha, 10, 16 
 Padma, a flower, 23 
 Palasa, a flower, 22 
 
 Panava, a flower, 32 
 
 Pandava Yaihara, the solitary peak 
 
 mount, 27 
 Pandumati, 378 
 Paribajakas, 340 
 Parijava Sanjaya, an heretical teacher, 
 
 337 
 Paryala, a river, 230 
 Patra, a flower, 33 
 Pattana Pura, 17 
 Pindubhadanta, one of the eight Brah- 
 
 mans, 38 
 Pipal, a tree, 316 
 
 Pippalayana, the name of a child, 316 
 Praj^pati, the qi).een-mother, G-otami, 
 
 126 
 Pradyota, bright lamp, 29 
 
 Hahiila, the history of, 359 
 Rajagriha, a town, 16, 18, 178 
 Eajawanso, 6 
 
 Rishi Raja Sakriti, a Brahman, 167 
 Rigdeva Raja, a Brahman, 167 
 
 Sabahu, a great king, 29 
 
 Sala, a tree, 32 
 
 Samadhi, a condition of ecstasy, 6 
 
 Samantabhadra, 7 
 
 Sarvabhibu, 12 
 
 Sadarsana, a town, 12 
 
 Sanjaya, the heretic, 333 
 
 Savatti, a city, 28 
 
 Sari (putra) and Mulin (Mudgaulapu- 
 tra) , the history of, 324 
 
 Senayana, a rich Brahman, 290 
 
 Senapati, the story of, 285 
 
 Sidd^rtha, a prince (Buddha) , 97 
 
 Sikhi Buddha, the history of, 346 
 
 Sobhiya, story of, 380 
 
 Sinhahanu, father of Suddhodana, 33 
 
 Suklodana, 33 
 
 Suddhodana, the eldest son of Sinha- 
 hanu, 33 
 
 Subhadra, the wife of king Ikshwaku, 
 31 
 
 Snmana, a flower, 22 
 
 Suddhavara, a deva, 67 
 
 Supra Buddha, a nobleman, 259 
 
 Snputra, king of the birds, 350 
 
 Suputrt, the wife of Suputra, 350 
 
 Takshasila, a town, 18 
 Talas, a tree, 32 
 Tchandaka, a charioteer, 34 
 Tchundajira, a village, 245 
 Tinduka, a fruit tree, 22 
 Tulodana, 23 
 Tusita, the joyous heavens, 9 
 
 Udumbara, a tree, 22, 23 
 Udapali, a royal Rishi, j 27 
 UdSyi, the history of, 349 
 
INDEX. 
 
 395 
 
 Udraka Ramaputra, 243 
 
 tTjiayani, a city, 29 
 
 TJravilva, a village, 285, 305 
 
 Upagamda, a bird, 381 
 
 Utpala, a flower, 22 
 
 UpS^aka, a disciple of BuddJia, 2 
 
 Upasita., a female disciplei of Buddha, 
 
 2 
 Upali, the history of, 363 
 U-wang, fish-kiag, 18 
 
 Vagara Raja, 374 
 Vaisravana, 234 
 Vaisali, a city, 28, 167 
 
 Vairochana, 5 
 
 Varanasi, a city, 28 
 
 Vimala, the name of a guardian spirit, 
 
 66 
 Virudhaka Raja, 40 
 Virupaksha, 41 
 Visvakarman, 61 
 Visvamitra, a teacher, 67 
 Visivabhu, a Buddha, 14 
 
 Takshas, Giants, 13 
 Tajnabhadanta, a Brahman, 38 
 Yasada, the history of, 258 
 Tasada, the previous history of, 270 
 
 T. RICHAEDS, PBIKTEB, 37, GREAT QUEEN STREET, 
 
A 
 
 CATALOGUE OF IMPOETANT WOEKS, 
 
 PUBLISHED BY 
 
 57 AND 59 LUDGATE HILL. 
 
 -O- 
 
 AGASSIZ.-An Essay on Ciassifioation. By Louis Agassiz. 8vo, pp. vji and 
 381, cloth. 1859. 12s. 
 
 AGASSIZ.— Geolooioal Sketches. By Louis Agassiz. With Portrait and numerous 
 Illustrations. 1 vol, crown 8vo, pp. iv. and 311, cloth. 1866. 10s. 6d. 
 
 AGASSIZ.— JouBNET m Brazil. By Professor and Mrs Louis Agassiz. In 1 large 
 8vo vol., with numerous Illustrations. 8vo, pp. xx. and 540, cl. 1870. 21s. 
 
 AGASSIZ. — SoiENTlFio Kesults of a Jouenet in Brazil. By Louis Agassiz and 
 his Travelling Companions. Geology and Physical Geography of Brazil. By C. 
 P. Hartt, Professor of Geology in Cornell University. With nearly 100 Illustra- 
 tions and Maps. 8vo, pp. xxiv. and 620, cloth. 1870. £1, Is. 
 
 AGASSIZ. — Methods oe Study in Natdbal Histoey. By Louis Agassiz. 12mo, 
 pp. 319, cloth. 1871. 9s. 
 
 AHLWAKDT. — The Divans oe the Six Ahcieht Akabio Poets, Ennabiga, 'Ahtaba, 
 Thabaea, Zdhair, 'Alquama, and Imkuulqhais ; chiefly according to' the MSS. 
 of Paris, Gotha, and Leyden, and the Collection of their Fragments, with a 
 List of the various BeacUngs of the Text. Edited by W. Ahlwardt, Professor 
 of Oriental Languages at the University of Greifswald. Demy 8vo, pp. xxx. and 
 340, sewed. 1870. 123. 
 
 AHN. — Db F. Ahm's Pkaotioal Geammak of the German LAKauAaE. A New 
 Edition. By Dr Dawson Turner, Head Master of Eoyal Institution School, Liver- 
 pool. Crown 8vo, pp. cxii. and 430, cloth. 1866. 5s. 
 
 AHN. — New, PBiOTioii, and Easy Method ofLeakning the GEEMAN-LAHQuiOB. By 
 Dr F. Ahn. First and Second Course. Bound in 1 vol. 12mo., pp. 86 and, 120, 
 cloth. 1866. 3s. 
 
 AHN.— Key to Ditto. 12mo, pp. 40, sewed. 8d. 
 
 AHN. Manoal of Gebmanahd English Conveesations, or Vade Mecum for Eng- 
 lish Travellers. 12mo, pp. 160, cloth. 1861. 2s. 6d. 
 
 AHIf Geeman Commeecial Lettee Writes, with Explanatory Introductions in 
 
 English, and an Index of Words in French and English. By Dr F. Ahn. 12mo, 
 pp. 248, cloth. 186L 43. 6d. 
 
 j^2N New, Peaotioai, and Easy Method of Leaeninq the Feenoh LANonAOB. 
 
 ByDrF. Ahn. First Course and Second Course. 12mo, cloth. Each Is. 6d. The 
 Two Courses in 1 vol. 12mo, pp. 114 and 170, cloth. 1865. 3s. 
 
2 A Catalogue of Important Works, 
 
 AHN.— New, Praotioal, and East Method of Learning the French LANOOiSU. 
 
 Third Course, containing a French Reader, with Notes and Vocabulary. By H. 
 
 W. Ehrlich. 12mo, pp. viii. and 125, cloth. 1866. Is. 6d. 
 
 AHN —Manual of French and English Conversations, for the use of SoHOOLa 
 
 AND Travellers. ByDrF. Ahn. 12mo, pp. viii. and 200, cloth. 1862. 2s. 6d. 
 
 AHN —French Commercial Letter Writer. By Dr F. Ahn. Second Edition. 
 
 12mo, pp. 228, cloth. 1866. 4s. 6d. 
 AHN.— New, Practical, and Bast Method of Learhinq the Italian Lanouaob. 
 
 By Dr F. Ahil. First and Second Course. 12mo, pp. 198, oL 1872. 3s. 6d. 
 AHN.— Ket to Ditto. 12nio, pp. 22, sewed. 1865. Is. 
 
 AHN —New, Practical, and East Method of Learning the Ddtoh Language, 
 being a complete Grammar, with Selections. By Dr F. Ahn. 12mo, pp. viii. 
 and 166, cloth. 1862. 3s. 6d. 
 AHN.— Ahn's Course. Latin Grammar for Beginners. By "W. Ihne, PI1.D. 12mo, 
 
 pp. viand 184, cloth. 1864. 3s. 
 ALABASTER. —The AVheel of the Law : Buddhism illustrated from Siamese 
 Sources by the Modern Buddhist, a Life of Buddha, and an Account of the Phra 
 Bat. By Henry Alabaster, Esq., Interpreter of Her Majesty's Consulate-General 
 in Siam, Member of the Boyal Asiatic Society. Demy Svo, pp. Iviii. and 324, 
 cL 1871. 14s. 
 ALGER. — A Critical Histort of the Doctrine of a Future Life. With a com- 
 plete Bibliogi-aphy of the Subject. By William Eounseville Alger. 4tli Edition 
 thoroughly revised. Svo, pp. x. and 914, cloth. 1871. 24s. Without Bibliography, 
 18s. 
 ALLIBONE.— A CRITICAL DiCTioNART OF English Literature and British and 
 American Authors, Living and Deceased, from the Earliest Accounts to the 
 Latter Half of the Nineteenth Cbnturt. Containing over Forty-six Thousand 
 Articles (Authors), with Forty Indexes of Subjects. By S. Austin Allibone. 
 ' Vol. I. Royal 8to, pp. 1006, cloth. 1S69. £1, 16s. 
 
 Vol. II. „ pp. 1320, cloth. 1870. £1, 16s. 
 
 Vol. III. „ pp. 812, cloth. 1S71. £1, 16s. 
 
 Complete in 3 vols., £5, Ss. 
 ALTHAUS.— The Spas of Europe. By Julius Althaus, M.D. Svo, pp. 516, cloth. 
 
 1862. 12s. 
 AMATEUR Mechanic's Work;shop (The). A Treatise containing Plain and Concise 
 Directions for the Manipulation of Wood and Metals ; including Casting, Forg- 
 ing, Brazing, Soldering, and Carpentry. By the Author of " The Lathe and its 
 Uses." Fourth Edition. In One Volume, demy Svo, pp. vi. and 148, with Two 
 Full-Page Illustrations, on toned paper and numerous Woodcuts, ol. 1874. 6s. 
 ANDERSON.— Practical Mercantile Correspondence. A Collection of Modern 
 Letters of Business, with Notes, Critical and Explanatory, and an Appendix, 
 containing a Dictionary of Commercial Technicalities, pro forma Invoices, Ac- 
 count Sales, Bills of Lading, and Bills of Exchange ; also an Explanation of the 
 German Chain Rule. 19th Edition, revised and enlarged. By WiUiam Anderson. 
 12mo, pp. 28S, cloth. 1872. 5s. 
 ANDERSON AND TuQMAN. — Mercantile Correspondence, containing a Collection of 
 ' Commercial Letters in Portuguese and English, with their translation on opposite 
 pages, for the use of Business Men and of Students in either of the Languages, treat- 
 ing in modem style of the system of Business in the principal Commercial Cities 
 of the World. Accompanied by pro forma Accounts, Sales, Invoices, Bills of 
 Lading, Drafts, etc. With an Introduction and copious Notes. By William 
 Anderson and James B. Tugman. 12mo, pp. xi. and 193, cloth. 1867. 6s. 
 ANDREWS. — A Dictionary of the Hawaiian Language, to which is appended an 
 English-Hawaiian Vocabulary, and a Chronological Table of Remarkable Events. 
 By Lorrin Andrews. Svo, pp. xvi. and 560, cloth. 1865. £1, lis. 6d. 
 AFEL. — Prose Specimens for Translation into German, with copious Vocabularies 
 and Explanations, By H. Apel. 12mo, pp. viii. and 246, cloth. 1862. 4s. 6d. 
 ARA60. — Les Aristocraties. A Comedy in Verse. By Etienne Arago. Edited, 
 with English Notes and Notice on Etienne Arago, by the Eev. E. P. H. Brette, B. D. , 
 Head Master of the French School, Christ's Hospital, Examiner in the University 
 of Loncon Fcap. Svo, pp. 244, cloth. 1868. 4s. 
 
Published by Trubner <fc Co, 3 
 
 ASHER.— On the Sxodt op Modkiin LANaoAOES in general, and of the English Lan- 
 guage in particular. An Essay. By David Asher, Ph.D. 12mo, pp. viii. and 
 80, cloth. 1859. 2g. 
 
 ASIATIC SOCIETY OF BENGAL. List of Publications on application. 
 
 ASIATIC SooiBTT.— Journal op the Royal Asiatic Sooikty of Great Britain 
 AND Ireland, from the Commencement to 1863. First Series, complete in 20 Vols. 
 8vo, with m.iny Plates. £10, or in parts from 4s. to 6s. each. 
 
 ASIATIC Society. — Journal op the Koyal Asiatio Society op Great BaiTAiN 
 AND Ireland. New Series. 8vo. 
 Vol. I,, 2 Parts, pp. iv. and 490, sowed, 16s.— Vol, H., 2 Parts, pp. 622, sowed 163.— Vol. 
 
 III., 2 Parts, pp. CIS, with Photograph, sowed, 22s.— Vol. IV,, 2 Parts, pp. 821, sewed, IBs.— 
 
 Vol. v., 2 Parts, pp. 463, witli 10 full-page and foldinir Plates, Bowod, ISs.— Vol. VI., Part 1, 
 
 pp. 212, with 2 Plates and a Map, sewed, 8s.— Vol. VI. Part 2. With Plate and Map. Sewed, 8s. 
 
 ASTON. — A Short Grammar of the Japanese Spoken Language. By W. G. Aston, 
 M.A. Third Edition. Crown 8vo, pp. 96, cloth. 1873. 12s. 
 
 AUCTORES Sansoriti. Edited for tho Sanskrit Text Society, under the super- 
 vision of Tlieodor Goldstiioker. Vol. I., containing the Jaimintya-NyHya-Mftia,- 
 Vistara. Parts I. to V., large 4to, pp. 400, sewed. 1865. 10s. each. 
 
 AUGIER.— Diane. A Drama in Verse. By lilmile Augier. Edited with English 
 Notes and Notice on Augier. By Theodore Karcher, LL.B., of the Royal Military 
 Academy and the University of London. 12mo, pp. xiii. and 146, cloth. 1867. 
 2s. 6d. 
 
 AUSTIN. — A Praotioal Treatise on the Preparation, Combination, and Applica- 
 tion of Calcareous and Hydraulic Limes and Cements. To which is added many 
 useful Kecipes for various Scientific, Mercantile, and Domestic Purposes. By 
 James 6. Austin, Architect. 12ino, j)p. 192, cloth. 1862. Bs. 
 
 AW AS I HIND ; or, A VoiOB prom the Ganges. Being a Solution of the True 
 Source of Christianity. By an Indian Officer. Post 8vo, jjp. xix. and 222, cloth. 
 1861. 5s. 
 
 BABA. — An Elementary Grammar of the Japanese Language, with easy progressive 
 Exercises. By Tatui Baba. Crown 8vo, pp. xiv. and 92, cloth. 1873. 53. 
 
 BADEB. — Tub Natural and Morbid Chanoes op the Human Eye, and their 
 Treatment. By C. Bader. Medium 8vo, pp. viii. and 506, cloth. 1808. I63. 
 
 BADER. — Plates illusiratino the Natural and Morbid Chanqes op the Human 
 Eye. By C. Bader. Six chromo-lithographic Plates, each containing the figures 
 of six Eyes, and four lithographed Plates, with figures of Instruments. With an 
 Explanatoiy Text of 32 pages. Medium 8vo, in a portfolio. 21s. Price for Text 
 and Atlas taken together, £1, 12s. 
 
 BALLAD Society- Subscriptions, small paper, one guinea; large paper, two guineas, 
 per annum. List of publications on application. 
 
 BALLANTYNE.— Elements op Hindi and Bkaj Bhakha Grammar. Compiled for 
 tho use of the East India College at Haileybury. By James E. Ballantyne. Second 
 Edition. Crown 8vo, pp. 38, cloth. 1868. 5s. 
 
 BALLANTYNE.— First Lessons in Sanskrit Grammar ; together with an Introduc- 
 tion to the Hitopadefe. New Edition. By James R. Ballantyne, LL.D., Librarian 
 of the India Office. 8vo, pp. viii. and 110, oloth. 1873. 3s. 6d. 
 
 BARRlfiBE and Capendu.— Lks Faux Bonshommbs, a Comedy. By Th&dore 
 Barrifere and Ernest Capendu. Edited, with EngUsh Notes and Notice on Bar- 
 ri&re by Professor Ch. Cassal, LL.D., of University College, London. 12mo, pp. 
 xvi. and 304, oloth. 1868. 43. 
 
 BARTLETT — Dictionary op AmbbioanismS. A Glossary of "Words and Phrases 
 coUoquiaUy used in the United States. By John EusseU Bartlett. Second 
 Edition, considerably enlarged and improved. 1 vol. 8vo, pp. xxxu. and bii, 
 oloth. 1860. 16s. . „, . ,. 
 
 BEAL — Tbavbls op Pah-Hian and Suno-Yun, Buddhist PUgrims, from China to 
 
 Sutra,'" 'from the Chinese. Crown 8vo, pp. Ixxiii, and 210, with a coloured Map, 
 clothj'ornamental. 1869. lOs. 6d. 
 
4 A Catalogue of Important Works, 
 
 BEAl.— A Catena of BnoDHisT Sokiptores ekom the Chinese. By S. Beal, B.A.^ 
 Trinity College, Cambridge; a Chaplain in Her Majesty's Fleet, &c. 8vo, pp. 
 xiv. and 436, cloth. 1871. 15s. _ . . 
 
 BEAMES.— OnTilHES 01' Indian Pbiloloqt. With a Map, showing the Dislnbutioa 
 of Indian Languages. By John Beanies, M.E.A.S., Bengal Civil Service, Member 
 of the Asiatic Society of Bengal, the Philological Society of London, and tne 
 Societe Asiatique of Paris. Second enlarged and revised Edition. Crown Svo, 
 pp. viii. and 96, cloth. 1868. Ss. 
 BEAMES.— A Comparative Grammae, of the Modern Aryan Langdaoes op I™"-, 
 to wit, Hindi, Panjabi, Sindhi, Gujarati, Marathi, Oriya, and Bengali. By John 
 Beames, Bengal Civil Service, M.E.A.S., &c. &o. Tol. I. On bounds. 8vo„ 
 pp. xvi. and 360, cloth. 1872. 16s. 
 BELL.— The Enolish in India. Letters from Nagpore. Written in 1857-58. By 
 
 Captain Evans Bell. Post 8vo, pp. 202. cloth. 1859. 5s. 
 BELL.— The Empire in India. Letters from Madras and other Places. By Major 
 Evans Bell. Crown Svo, pp. vi. and 412, cloth. 1864. 8s. 6d. 
 " We commend the letters of Major Bell to every friend of India. He is not only an ardent 
 lovev of justice in the abstract, but he has gone deeply into the questions which he discusses, 
 and reasons on them with a force of argument quite irresistible." — Athenceum. 
 BELLAIES.— A Grammar of the Marathi Language. By H. S. K. BeUairs, M. A. 
 (Oxford), and L. Y. Askhedkar. B.A. (Bombay). 12mo, pp. 94, limp cloth. 
 1868. 5s. 
 BELLEW. — A Diotionakt of the Pukkhto or Pckshto Language, in which the 
 Words are traced to their Sources in the Indian and Persian Languages. With a 
 Reversed Part, or English and Pukkhto. By Henry Walter Bellew, Assistant 
 Surgeon, Bengal Army. Small 4to, pp. 356, cloth. 1867. 42s. 
 BELLEW.— A Grammar of the Pukkhto or Pukshto Language, on a New and 
 Improved System, combining Brevity with Practical Utility, and including Exer- 
 cises and Dialogues, intended to facilitate the Acquisition of the CoUoquiaL By 
 Hem-y Walter BeUew, Assistant Surgeon, Bengal Army. Small 4to, pp. 155. 
 cloth. 1867. 21s. 
 BELLEW. — From the Indus to the Tigris. A Narrative of a Journey through the 
 Countries of Balochistan, Afghanistan, Khorassan, and Iran in 1872 ; together 
 with a complete Synoptical Grammar and Vocabulary of th« Brahoe Language, and 
 a Record of the Meteorological Observations and Altitudes on the March from the 
 Indus to the Tigris. By Henry Walter BeUew, C.S.I., Surgeon, Bengal Staff 
 Corps. Demy 8vo, pp. viii. and 496, cloth. 1874. 14s. . 
 BELLOWS. -English Outline Vocabulary for the use of Students of the Chinese, 
 Japanese, and other Languages. Arranged by John Bellows. With Notes on the 
 Writing of Chinese with Roman Letters, by Professor Summers, King's College, 
 London. 1 vol. crown 8vo, pp. vi. and 368, cloth. 1867. 6s. 
 BELLOWS. — Outline Dictionary por the use op Missionaries, Explorers, and 
 Students op Language. By Max MiiUer, M.A., Taylorian Professor in the Uni- 
 versity of Oxford. With an Introduction on the proper use of the ordinary 
 English Alphabet in transcribing Foreign Languages. The Vocabulary compiled 
 by John BeUows. Crown Svo, pp. xxxi. and 368, limp morocco. 1867. 7s. 6d. 
 BELLOWS.— Tous LES Verses. Conjugations of all the Verbs in the French and 
 English Languages. By John Bellows. Revised by Professor Beljame, B.A., 
 LL.B., of the University of Paris, and Official Interpreter to the Imperial Court, 
 and George B. Strickland, late Assistant French Master, Royal Naval School, 
 London. Also a New Table of Equivalent Values of French and English Money, 
 Weights, and Measures. 32mo, 76 Tables, sewed. 1867. Is. 
 BELLOWS.— The Bona-Fide Pooket Dictionary op the French and English 
 Languages, on an entirely New System, shovring both divisions on the same page, 
 distinguishing the Genders by different types, giving Tabular Conjugations of all 
 the Irregular Verbs, explaining difficulties of Pronunciation. By John Bellows, 
 Gloucester. Revised and corrected by Auguste Beljame, B.A., University of 
 Paris ; Professor, National College, St Louis ; late of the Royal High School, Edin- 
 burgh, &c. : Alexandre Beljame, M.A. and Fellow of the University of Paris ; Pro- 
 fessor, Nat. Coll., Louis-le-Grand ; Official Interpreter to the Paris Tribunals: and 
 JolmSibree,M. A., University of London. 32mo,pp.574. 1873. Bound gilt edges, 
 10s. 6d. Rusaia, 21s. 
 
Published hy Triibner & Co. 5 
 
 •BENEDIX.— Der Vettee. Comedy in Three Acts. By Eoderich Benedix. With 
 Grammatical and Explanatory Notes by F. Weinmanu, German Master at the 
 Royal Institution School, Liverpool, and G. Zimmermann, Teacher of Modern 
 Languages. Post 8vo, pp. 128, cloth. 1863. 2s. 6d. 
 BENFEY.— A Practical Grammar op the Sanskrit Lakguage, for the use of Early 
 Students. By Theodor Benfey, Professor of Sanskrit in the University of Gottin- 
 gen. Second, revised, and enlarged Edition. Eoyal 8vo, pp. viii. and 296, cloth. 
 1868. 10s. 6d. 
 3ENTHAM:.— Theory of Legislatios. By Jeremy Bentham. Translated from the 
 French of Etienne Dumont by E. HUdreth. Post 8vo, pp. xv. and 472, cloth. 
 1864. 7s. 6d. 
 
 BENTHAM. — Analysis op Jeremy Bentham's Theory op Leoislatioit. By G. "W. 
 H. Pletcher, LL.B. 12mo, pp. ix. and 86, cloth. 1864. 2s. 6d. 
 
 BIGLOW PAPERS (The). By James Russell Lowell. Newly edited, with a Preface 
 by the author of " Tom Brown's School Days." In 1 vol. crown 8vo, pp. Ixviii. 
 and 140, cloth. 1861. 2s. 6d. Ditto, People's Edition. 12mo, sewed, fancy 
 cover. 1865. Is. 
 
 BIGLOW PAPERS (The). Melib^os Hipponax. The Biglow Papers. Second 
 Series. "With a Portrait of the Author. Post 8vo, pp. Ixiii. and 190, cloth. 
 1867. 3s. 6d. 
 
 BIRCH. — Fasti Monastic! Aevi Saxontoi ; or, An Alphabetical List of the Heads of 
 Religious Houses in England previous to the Norman Conquest, to which is pre- 
 fixed a Chronological Catalogue of Contemporary Foundations. By Walter de 
 Gray Birch. 8vo, pp. vii. and 114, cloth. 1873. 5s. 
 
 BIRD. — Physiological Essays. Drink Craving, Differences in Men, Idiosyncrasy, 
 and the Origin of Disease. By Robert Bird, M.D. Demy 8vo, pp. 246, cloth. 
 1870. 7s. 6d. 
 
 BLADES. —ShAkspeke and Typography. Being an Attempt to show Shakspere's 
 Personal Connection with, and Technical Knowledge of, the Art of Printing ; also 
 Remarks upon some common Typographical Errors, with especial reference to the 
 Text of Shakspere. By William Blades. 8vo, pp. viii. and 78, with an Illustra- 
 tion, cloth. 1872. 33. 
 
 SLEEK. — Reynard the Fox in South Aprioa; or, Hottentot Fables and Tales, 
 chiefly Translated from Original Manuscripts in the Library of His Excellency Sir 
 George Grey, K.C.B. By W. H. I. Bleak, Ph.D. Post 8vo, pp. xxvi. and 94, 
 cloth. 1864. 3s. 6d. 
 
 BOJESEN.— A Guide to the Danish Language. Designed for English Students. 
 By Mrs Maria Bojesen. 12mo, pp. 250, cloth. 1863. 5s. 
 
 EOEE OF NURTURE (The). By John EusseU, about 1460-1470 Anno Domini. 
 The Boke of Kernynge. By Wynkyn de Worde, Anno Domini 1513. The Boke of 
 Nurture By Hugh Rhodes, Anno Domini 1577. Edited from the Originals m 
 
 - ithe British Museum Library, by Frederick J. FurnivallM.A^ Trinity Hall, 
 Cambridge, Member of CouncU of the Philological and Early English Text Societies. 
 4to, pp. xix. and 146, 28, xxvui. and 56, half morocco, gilt top. 1867. 31s. 6d. 
 
 BOKE OF NURTURE (The) ; or, Schoole of Good Maners, for Men-Servants and 
 Children, with stans puer ad mensam. Newly corrected, very necessary for all 
 youth and chUdren. Compyled by Hugh Rhodes of the Kinges Chappell born 
 Ind bred in Deuonshyre, p. 13 and ii. Imprinted at London in Fleetstreete, be- 
 neath the Conduite, at the sign of S. John Euaungehst. By H. Jackson, 1577. 
 4to pp. XXX. and 56, cloth. 1868. lOs. 6d. 
 
 TinoTf OF GOD Bv 0. 8vo, cloth. Vol. L The Apocalypse, pp. 647, 12s^ 6d. 
 Vd II An introduction to' the Apocalypse, pp. 752, 14s. Vol. III. A Com- 
 mentary on the Apocalypse, pp. 854, 16s. 
 
 BOOK OF ENOCH (The). The Second Messenger op God. 2 vols, crown 8vo, pp. 
 401 and 340. With Illustrations; 10s. 
 
 BOYD -NXgXnanda ; or, the Joy of the Snake World. A Buddhist Drama in Five 
 ri: Translated into English Prose, with Explanatory Notes, from the Sansknt 
 ^fls Haisha De™ By Palmer Boyd, B.A., Sanskrit Scholar of Trinity College, 
 .SambrTd'e with an Introductio/ by Professor CowelL Crown 8vo, pp. xvi. 
 ^nd 100, "cloth. 1872. 48. 6d. 
 
6 A Catalogue of Impm-tant Worles^ 
 
 BRENTANO.— On THE HisTOKY AND Development of Gilds, and the Oeigin' of 
 Tbade-Unions. By Lujo Brentano, of Aschaffenbnrg, Bavaria, Doctor Juris 
 Utriusque et Philosophic. 1. The Origin of Gilds. 2. Keligious (or Social) 
 Gilda. 3. Town-Gilds or Gild-Merchants. 4. Craft-Gilds. 5. Trade-TJnions. 
 8vo, pp. xvi. and 136, cloth. 1870. 3s. 6d. 
 
 BRETTE.— French Examination Papers set at the TTniversitt or London from: 
 1839 TO 1871. Arranged and edited by the Eev. P. H. Ernest Brette, B.D. 
 Crown 8vo, pp. viii. and 278, cloth. 33. 6d.; interleaved, 43. 6d. 
 
 BROWN.— The Dervishes ; or. Oriental Spiritualism. By John P. Brown, 
 Secretary and Dragoman of the Legation of the United States of America at Con- 
 stantinople. Crown 8vo, pp. viii. and 416, cloth, with 24 Illustrationa. 1868. 14s. 
 
 BROWN.— Sanskrit Prosody and Numerical Symbols Explained. By Charles 
 Philip Brown, M.E.A.S., Author of a Telugu Dictionary, Grammar, &c., Pro- 
 fessor of Telugu in the University of London. 8vo, pp. viii. and 56, cloth. 
 1869. 3s. 6d. 
 
 BITCHNER. — Force and Matter : Empirico-Philosophical Studies intelligibly ren- 
 dered. With an additional Introduction expressly written for the English edition. 
 By Dr Louis Buchner. Edited by J. Frederick Collingwood, F.R.S.L., F.G.S. 
 Second English, completed from the Tenth German Edition. With a Portrait of 
 the Author. Crown 8vo, pp. civ. and 272, cloth. 1870. 73. 6d. 
 
 BUDDHAGHOSHA.— Buddhaghosha'S Parables. Translated from Burmese by 
 Captain H. T. Rogers, B.E. With an Introduction, containing Buddha's Dham- 
 mapada, or, " Path of Virtue." Translated from Pali by F. Max Muller, M.A., 
 Professor of Comparative Philology at Oxford, Foreign Member of the French 
 Institute, &c. 8vo, pp. clxxii. and 206, cloth. 1870. 123. 6d. 
 
 BURNEY.— The Boys' Mandal of Seamanship ahd Q-unkeky, compiled for the use 
 nf the Training-Ships of the Royal Navy. By Staff-Commander C. Burney, E.N., 
 F.R.G.S., Superintendent of Greenwich Hospital School. Third Edition. Ap- 
 proved by the Lords Commissioners of the Admiralty to be used in the Training- 
 Ships of the Royal Navy. Crown 8vo, pp. xxiv. and 304, with numerous Illus- 
 trations, cloth. 3s. 
 
 BURNEY. — The TonHO Seaman's Mahttal. By Staff CommanderC. Burney, R.N., 
 &o. Crown 8vo, cloth. 7s. 6d. 
 
 BURTON. — Captain Bioharb F. Burton's Handbook for Overland Expeditions ; 
 being an English Edition of the "Prairie Traveller," a Handbook for Overland 
 Expeditions. With Illustrations and Itinerimes of the Principal Routes between 
 the Mississippi and the Pacific, and a Map. By Captain Randolph B. Marcy (now 
 General and Chief of the Staff, Army of the Potomac). Edited, vrith Notes, by 
 Captain Richard F. Burton. Crown 8vo, pp. 270, numerous Woodcuts, Itinerar- 
 ies, and Map, cloth. 1863. 6s. 6d. 
 
 BUSCH. — Manual of German Conversation. A choice and comprehensive Collec- 
 tion of Sentences on the ordinary subjects of everyday life, with a copious 
 "Vocabulary on an entirely new and simple plan. By l3r Oscar Busch, Teacher of 
 Ancient and Modern Languages at the establishment of Dr Krause at Dresden. 
 12mo, pp. X. and 340, cloth. 1872. 43. 
 
 BUTLER.- The Spanish Teacher and Colloquial Phrase-Book. An easy and 
 agreeable method of acquiring a Speaking Knowledge of the Spanish Language. 
 By Francis Butler. Fcap. 8vo, pp. xviii. and 240, half-roan. 2s. 6d. 
 
 BUTLER. — Ere WHOH, OK over the Range. By S. Butler. Fifth Edition. Crown 
 8vo, pp. xii. and 244, cloth. 1873. 3s. 6d. 
 
 BUTLER, — The Fair Haven. A Work in Defence of the Miraculous Element in. 
 our Lord's Ministry upon Earth, both as against Rationalistic Impugners and 
 certain Orthodox Defenders. By the late J. P. Owen. AVith a Memoir of the 
 Author, by W. B. Owen. Second Edition. By S. Butler, Author of " Erewhon." 
 Demy 8vo, pp. 332, cloth. 1873. 12s. 
 
 BUTTMAN.— A GRAMMAR OF THE NeW TESTAMENT GREEK. By A. Buttman. 
 Authorised Translation by Prof. J. H. Thayer. With numerous additions and 
 corrections by the Author. Demy 8vo, pp. xx. and 474, cloth. 1873. 14s. 
 
Published by Triihner & Co. 7 
 
 CAXDWELL.— A CoMPAKAiiVB Gbammak of the Dbavidian, ok South Indian 
 FAMILY OF Languages. By the Eev. E. CaldweU, LL.D. A second, corrected, 
 and enlarged Edition. [/„ prepwration. 
 
 CALLAWAY.— NunsBBT Tales, Traditions, and HistoBies of the Zulus. In 
 their own words, with a Translation into English, and Notes. By the Eev. Canon 
 Callaway, M.D. Vol. I., 8vo, pp. xiv. and 378, cloth. 1868. I63. 
 CALLAWAY. — The Eelioious System of the Amazulu. 
 Part I.— TTnkulunkulu ; or. The Tradition of Creation as existing among the 
 Amazulu and other Tribes of South Africa, in their own words, with a Transla- 
 tion into English, and Notes. By the Eev. Canon Callaway, M.D. 8vo, pp. 
 128, sewed. 1868. 43. 
 Part II.— Amatongo; or, Ancestor 'Worship, as existing among the Amazulu, in 
 their own words, with a Translation into English, and Notes. By the Eev. 
 Canon Callaway, M.D. 8vo, pp. 127, sewed. 1869. 4s. 
 Part III. — Izinyanga Zokubula ; or, Divination, as existing among the Amazulu, 
 in their own words, with a Translation into English, and Notes. By the Eev. 
 Canon Callaway, M.D. 8vo, pp. 160, sewed. 1870. 43. 
 Part IV. — On Medical Magic and "Witchcraft. [In preparation, 
 
 CAMERINI.— L'Eoo Italiano ; a Practical Guide to Italian Conversation. By E. 
 Camerini. With a Vocabulary. 12mo, pp. 98, cloth, 1860. 4s. 6d. 
 
 CANTICUM CANTICOKUM, reproduced in facsimile, from the Soriverius copy in the 
 
 British Museum. "With an Historical and Bibliographical Introduction by I. Ph. 
 
 Berjeau. Folio, pp. 36, with 16 Tables of Illustrations, Vellum. 1860. £2, 23. 
 CAREY. — The Past, the Present, and the Future. By H. C. Carey. Second 
 
 Edition. 8vo, pp. 474, cloth. 1856. lOs. 6d. 
 CATHERINE IL, Memoibes DJB l'Impjerairiob. Bcrits par elle-mSme et precede 
 
 d'une preface par A. Herzen. Seconde edition. Revue et augmentee, de huit 
 
 lettres de Pierre III., et d'une lettre de Catherine II. au Comte Poniatowsky. 
 
 8vo, pp. xvi. and 370, boards. 1859. 10s. 6d. 
 CATHERINE II., Memoirs op the Empress. "Written by hei-self. "With a Preface 
 
 by A. Herzen. Trans, from the French. 12mo, pp. xvi. and 352, bds. 1859. 7s. 6d. 
 
 ■CATLIN. — 0-Keb-Pa. a Eeligious Ceremony ; and other Customs of the Mandans. 
 
 By George Catlin. "With 13 coloured Illustrations. Small 4to, pp. vi. and 52, 
 
 cloth. 1867. 143. 
 CATLIN.— The Lifted and Subsided Eocks of America, with their Influence on 
 
 the Oceanic, Atmospheric, and Land Currents, and the Distribution of Eaoes. 
 
 By George Catlin. "With 2 Maps. Cr. 8vo, pp. xii. and 238, cloth. 1870. 63. 6d. 
 CATLIN.— Shut your Mouth and save your Life. By George Catlin, Author of 
 
 "Notes of Travels amongst the North American Indians," &c. &c. "With 29 Illus- 
 trations from Drawings by the Author. Fifth Edition, considerably enlarged. 
 
 Crown 8vo, pp. 106, cloth. 1873. 2s. 6d. ,,„.„. „ ^ - r. r 
 
 CAXTON —The Game of Chess. A reproduction of Wilham Oaxton s Lrame ot 
 
 Chess, the first work printed in England. 4to. 1862. In cloth, 21s. Ditto, full 
 
 morocco antique, 42s. 
 CHALMERS.— The Speculations on Metaphysics, Polity, and Morality of 
 
 "The Old Philosopher," Lau-tsze. Translated from the Chinese, with an 
 
 Introduction by John Chalmers, M.A. Foap. 8vo, pp. xx. and 62, cloth. 1868. 
 
 4s. 6d. 
 CHAUCER SOCIETY.— Subscription, two guineas per annum. List of Publications 
 
 on application. 
 CHILDERS —A Pali-English Dictionary, with Sanslo-it Equivalents and with 
 
 numerous Quotations, Extracts, and Eeferenoes Compiled by Robert C^sar 
 
 rMWpra late of the Ceylon Civil Service. Part I., pp. 1. and 276, stife covers, 
 
 S^eriri'Svo, double columns. 1872. £1, 4s. Part II. in the press. 
 ri AHSEWITZ —On "War. By General Carl Von Clausewitz. Translated by Colonel 
 
 T T Graham from the third German Edition. Three volumes complete in one. 
 
 Foap 4I0! double columns, pp. xx. and 564, with Portrait of the author, cloth. 
 
 1873. £i. Is. 
 
8 A Catalogue of Important Works, 
 
 CLEGGr. — A Pbactioal Treatise on the Manufacture and Distribution of CoaljGas, 
 , its Introduction and Progressive Improvement. Illustrated by Engravings from 
 Working Drawings, with General Estimates. By Samuel Clegg, jun., M. Inst. 
 C.E., P.G.S. Fifth Edition, greatly enlarged, and with numerous additional En- 
 gravings. 4to, pp. xii. and 412, cloth. 1868. £1, Is. 
 
 COLEBEOOKE.— The Liee and Miscellaheous Essays of Henbt Thomas Cole- 
 
 BROOKE. The Biography by his Son, Sir T. E. Colebrooke, Bart., M.P. 3 vols. 
 
 Vol. I. TheLife. Demy 8vo, pp. xii. and 492, with Portrait and Map, cloth. 
 
 1873. 14s. Vols. II. and III. The Essays. A new Edition, with Notes by E. 
 
 B. Cowell, Professor of Sanskrit in the University of Cambridge. Demy 8vo, 
 
 pp. xvi. and 544, and x. and 520, cloth. 1873. 28s. 
 COLENSO. — Natal Sermons. A Series of Discourses Preached in the Cathedral 
 
 Church of St Peter's, Maritzburg. By the Bight Eev. John "William Colenso, 
 
 D.D., Bishop of Natal. 8vo, pp. viii. and 373, cloth. 1866. 7s. 6d. 
 
 COLENSO.— Natal Sermons. The Second Series. Preached in the Cathedral 
 Church of St Peter's, Maritzburg. By the Eight Kev. John William Colenso, D.D., 
 Bishop of Natal. Crown 8vo, cloth. 1868. 5s. 
 
 COLERIDGE. — A Glossarial Index to the Printed English Liteeatube oe the 
 Thibteenth Centubt. By Herbert Coleridge. 8vo, pp. 104, cloth. 1859. 2s. 6d. 
 
 COLYMBIA. Crown 8vo, pp. 260, cloth. 1873. 5s. 
 
 * ' The book is amusing as well as clever." — Afhenaiuni. " Many exceedingly hlunorous pas- 
 sages." — Public Opinion. "Deserves to be read." — Scotsman, " Neatly done." — Ch-aphic. 
 " Yei7 amusing " — Examiner, 
 
 COMTE.— The Positive Philosophy oe Auguste Comtb. Translated and condensed 
 by Harriet Martineau. 2 vols, large post 8vo, cloth. Vol. I., pp. xxxvi. and 
 480; Vol. II., pp. xvi. and 561. 1853. 16s. 
 
 COMTE. — A Genebal View or Positivism. By Auguste Comte. Translated by 
 Dr J. H. Bridges. Crown 8vo, pp. xi. and 426, cloth. 1865. 8s. 6d. 
 
 CONGREVE. —The Roman Empire oe the West. Four Lectures delivered at the 
 Philosophical Institution, Edinburgh, February 1855, by Richard Congreve, M.A. 
 8vo, pp. 176, cloth. 1865. 4s. 
 
 CONGREVE. — The Catechism of Positive Religion. Translated from the French 
 of Auguste Comte. By Richard Congreve, M.A. 12mo, pp. 428, cloth. 1858. 
 6s. 6d. 
 
 CONGREVE. — Elizabeth op England. Tv?o Lectures delivered at the Philosophi- 
 cal Institution, Edinburgh, January 1862. By Richard Congreve, 18mo, pp. 11^, 
 sewed. 1862. 2s. 6d. 
 
 CONTOPOULOS.— A Lexicon of Modern Greek-English and English Modern 
 Greek. By N. Contopoulos. Part I. Modern Greek-English. 8vo, pp. 460, 
 cloth. 1868. 12s. Part IL English Modern Greek. 8vo, pp. 582, cloth. 1869. 
 15s. 
 
 CONWAY. — The Sacred Anthology : A Book of Ethnical Scriptures. Collected 
 and Edited by Moncure D. Conway. Demy 8vo, pp. viii. and 480, cloth. 1874. 12s. 
 
 CORNELIA. A Novel. Post 8vo, pp. 250, boards. 1863. Is. 6d. 
 
 COTTA.— Geology and History. A popular Exposition of all that is known of the 
 Earth and its Inhabitants in Pre-historic Times. By Bernhard Von Cotta, Pro- 
 fessor of Geology at the Academy of Mining, Freiberg, in Saxony. 12mo, pp. 
 iv. and 84, cloth. 1865. 2s. 
 
 COUSIN. — The Philosophy op Kant. Lectures by Victor Cousin. Translated from 
 the French. To which is added a Biographical and Critical Sketch of Kant's 
 Life and Writings. By A. G. Henderson. Large post 8vo, pp. xciv. and 194. 
 cloth. 1864. 6s. 
 
 COUSIN. —Elements of Psychology : included in a Critical Examination of Locke's 
 Essay on the Human Understanding, and in additional pieces. Translated from 
 the French of Victor Cousin, with an Introduction and Notes. By Caleb S. 
 Henry, D.D. Fourth improved Edition, revised according to the Author's last 
 corrections. Crown 8vo, pp. 568, cloth. 1871. 83. 
 
Published by Trubner & Co. 9 
 
 COWELL.— Peakeita-Peakasa; or, The Prakrit Grammar of Vararuchi, with the 
 Commentary (Manorama) of Bhamaha ; the first complete Edition of the Original 
 Text, with various Readings from a collection of Six MSS. in the Bodleian Library 
 at Oxford, and the Libraries of the Eoyal Asiatic Society and the East India 
 House ; with Copious Notes, an English Translation, and Index of Prakrit Words, 
 to which is prefixed an Easy Introduction to PrakYit Grammar. By Edward 
 Byles CoweU, of Magdalen Hall, Oxford, Professor of Sanskrit at Cambridge. 
 New Edition, with New Preface, Additions, and Corrections. Second Issue. 
 8vo, pp. xxxi. and 204, cloth. 1868. 14s. 
 
 CRANBEOOE. — Ceedibilia ; or. Discourses on Questions of Christian Faith. By 
 the Eev. James Cranbrciok, Edinburgh. Keissue. Post Svo, pp. iv. and 190, 
 cloth. 1868. 3s. 6d. 
 
 ■CEANBROOK.— THE Founders OT Cheistiauitt; or, Discourses upon the Origin 
 of the Christian Religion. By the Rev. James Cranbrook, Edinburgh. Post Svo, 
 pp. xii. and 324. 1868. 6s. 
 
 CROSLAHD.— Appaeitions ; An Essay explanatory of Old Facts and a New Theory. 
 
 ^ To which are added Sketches and Adventures. By Newton Crosland. Crown Svo, 
 pp. viii. and 166, cloth. 1873. 2s. 6d. 
 
 CUNNINGHAM. — The Ancient Geogeapht of India. I. The Buddhist Period, 
 including the Campaigns of Alexander, and the Travels of Hwen-Thsang. jBy 
 Alexander Cunningham, Major-General, Royal Engineers (Bengal Retired). "With 
 13 Maps. Svo, pp. XX. and 590, cloth. 1870. £1, Ss. 
 
 CURRENT (The) Gold and Silver Coins oe all Counteies, their Weight and Fine- 
 ness, and their Intrinsic Value in English Money, with Facsimiles of the Coins. 
 By Leopold C. Martin, of Her Ma,jesty's Stationery Ofiice, and Chj,rles Triibner. 
 In 1 vol. medium Svo, 141 Plates, printed in Gold and Silver, and representmg 
 about 1000 Coins, with 160 pages of Text, handsomely bound in embossed cloth, 
 richly gilt, with Emblematical Designs on the Cover, and gilt edges. 1863. S3, 2s. 
 
 TJANA —A Text-Book oe Geology, designed for Schools and Academies. By James 
 D. Dana, LL.D., Professor of Geology, &o., at Yale College. lUustrated. Crown 
 Svo, pp. vi. and 354, cloth. 1871. 7s. 6d. 
 
 DANA —Manual op Geology, treating of the Principles of the Science, with special 
 Reference to American Geological History ; for the use of Colleges, Academies, 
 and Schools of Science. By James D. Dana, LL.D. Illustrated by a Chart of the 
 World, and over One Thousand Figures. Svo, pp. xvi. and 800, and Chart, 
 cloth. 21s. 
 
 DANA.— A System of Mineealogy. Descriptive Mineralogy, comprismg the most 
 Recent Discoveries. By James D. Dana, SiUiman Prof essor of Geology and Mm- 
 eralogy in Yale CoUege ; aided by George Jarvis Brush, Professor of Mmeralogy 
 and Metallurgy in the Sheffield Scientific School of Yale College. Fifth Edition 
 rewritten ancl enlarged, and illustrated with upwards of fOO Woodcuts with 
 
 I Appendix and Corrections. Royal Svo, pp. xlviu. and 852, cloth. 1874. £1, ISs. 
 Appendix, separately. Royal Svo, sewed. 2s. 6d. 
 
 DANA -Manual of Mineralogy, including Observations on Mines Rocks Reduc- 
 tionof Ores and the Applicatioi of the Science to the Arts With 260 Illustra- 
 t ons Des'k^ed for the use of Schools and CoUeges. By James D. I)a,na, A. M 
 LiTd. New Edition, revised and enlarged. Crown Svo, pp. 456, cloth. 1873. 
 
 DE^PIEREE -HISTOIBE Litteeaike des Fous. Par Octave Delepierre. Crown 
 
 Svo, pp. 184, ol6th. I860. 5s. 
 ■nprFPrEERE-MAOARONEANAANDEA; overum Nouveaux MManges de literature 
 
 KSe. ptr Octave Delepierre. Small 4to pp. 180 printed by Whittmg- 
 
 S;T and handsomely bound in the Eoxburghe style. 1S62. 10s. 6d. 
 
 ThrVo^ume togeaer with the one published by the Author in 1852, fovm the completest 
 <,onecUon of that peculiar form of poetiy m existence. 
 T)FTEPIERRE -ANALYSE DES TeAVADXDE LA SOOIETE DES PHILOBIBLON DE LON- 
 
 DBES Par Octave Delepierre. Small 4to, pp. vni. and 134, bound in the Rox- 
 
 turghe style. 1S62. 10s. 6d. 
 
10 A Catalogue of Important Works, 
 
 DELEPIERKE.— Revue Analytique des OuvEAaES :^obits en Centons, depuia le» 
 Temps Anoiens, jusqu'au xix'*™' Sifeole. Par un Bibliophile Beige. Small 4to, 
 pp. 508, stiff covers. 1868. £1, lOa. 
 
 DELEPIEBRE. — ESSAI HiSTOElQUE ET BlBLIOGKAPHIQUE SUE LES Bfous. Par Ootave 
 Delepierre. 8vo, pp. 24, with 15 pages of Woodcuts, sewed. 1870. 3s. 6d. 
 
 DELEFIERRE. — La Pabodie chez les Gbecs, ohez les Eomains, et ohez les 
 MoDEENES. Par Octave Delepierre. Fcap. 4to, pp. 184, paper cover. 1870. 
 10s. 6d. 
 
 DELEPIEEEE.— SUPEECHEBIBS LlTTEEAlBES, Pastiches Suppositions d'Auteur, dans 
 les Lettres et dans les Arts. Par Ootave Delepierre. Fcap. 4to, pp. 328, paper 
 cover. 1872. 143. 
 
 D'ORSEY.— Colloquial Portuguese ; or, Words and Phrases of Every-day Life. 
 Compiled from Dictation and Conversation. For the Use of English Tourists iu 
 Portugal, Brazil, Madeira, &c. By A. J. D. D'Orsey. Third Edition, enlarged. 
 12mo, pp. viii. and 126, cloth. 1868. Ss. 6d. 
 
 D'ORSEY. — A Peaotical Geammae of Poetuguese and English, exhibiting in a 
 Series of Exercises, in Double Translation, the Idiomatic Structure of both Lan- 
 guages, as now written and spoken. Adapted to Ollendorff's System by the Eev. 
 Alexander J. D. D'Orsey, of Corpus Christ! College, Cambridge, and Professor of 
 the English Language in that University. Third Edition. 1 vol. 12mo, pp. viii. 
 and 298, cloth. 1868. 7s. 6d. 
 
 DOUGLAS.— Chinese-English Dictionaey of the Veenaoulak or Spoken Lan- 
 guage of Amoy, with the principal variations of the Chang-Chew and Chin- 
 Chew Dialects. By the Kev. Carstairs Douglas, M.A,, LL.D., Glasg., Missionary 
 of the Presbyterian Church in England. 1 vol. high quarto, double columns, pp. 
 632, cloth. 1873. £3, 3s. 
 
 DOWSON. — A Geammae of the Uedu oe Hindustani Language. By John Dow- 
 son, M.R.A.S., Professor of Hindustani, Staff College, Sandhurst. Crown 8vo, 
 pp. xvi. and 264, with 8 Plates, cloth. 1872. 10s. 6d. 
 
 DOWSON. — A Hindustani Exeeoise Book ; containing a Series of Passages and 
 Extracts adapted for Translation into Hindustani. By John Dowson, M.E.A.S., 
 Professor of Hindustani, Staff College, Sandhurst. Crown 8vo, pp. 100, limp 
 cloth. 1872. 2s. 6d. 
 
 EARLY English Meals and Mannees. John Eussell's Bofce of Nurture, Wynkyn 
 de Worde's Boke of Kervynge, the Boke of Curtasye, E. Weste's Booke of De- 
 meanor, Seager's Schoole of Vertue, the Babee's Book, Aristotle's ABC, Urbani- 
 tatis, Stans Puer ad Mensam, the Lytylle Childi-enes Lytil Boke, for to serve a 
 Lord, Old Symon, the Birched School-Boy, &c. &c. With some Forewords on 
 Education in Early England. Edited by Frederick J. Furnivall, M.A., Trinity 
 Hall, Cambridge. With 16 tables of Illustrations. 4to, pp. c. and 388, cloth. 
 1868. 423. 
 
 EARLY ENCLISH TEXT SOCIETY.— Subscription, one guinea per annum. Extra 
 Series. Subscriptions — Small paper, one guinea; large paper, two guineas, per 
 annum. List of publications on application. 
 
 EASTWICK. — Khiead Apeoz (the lUuminator of the Understanding). By Maulavi 
 Hafizu'd-din. A New Edition of the Hindfistani Text, carefully revised, with 
 Notes, Critical and Explanatory. By Edward B. Eastwick, F.E.S., F.S A., 
 M.E.A.S., Professor of Hindustani at Haileybury College. Imperial 8vo, pp. 
 xiv. and 319, cloth. Eeissue, 1867. 18s. 
 
 ECHO (Deutsches). The Geeman Echo. A Faithful Mirror of German Conver- 
 sation. By Ludwig Wolfram. With a Vocabulary. By Henry P. Skelton. 
 Post 8vo, pp. 130 and 70, cloth. 1863. 3s. 
 
 ECHO FRANfAIS. A Pbaotioal Guide to Conversation. By Fr. de la Fruston. 
 With a complete Vocabulary. By Anthony Maw Border. Post 8vo, pp. 120 and 
 72, cloth. 1860. Ss. 
 
 ECO ITALIANO (L'). A Peactioal Guide to Italian Conveesation. By Eugene 
 Camerini. With a complete Vocabulary. By Henry P. Skelton. Post 8vo, pp. 
 , vi., 128, and 98, cloth. 1860. 4s. 6d. 
 
Puhlished hy Trilhner & Oo. 11 
 
 ECO DE lUSEID. The Eoho of Madbid. A Practical Guide to Spanish Con- 
 versation. By J. B. Sartzenbusoh and Henry Lemming. Witli a complete 
 Vocabulary, containing copious Explanatory Kemarks. By Henry Lemming. 
 Post 8to, pp. xu., 144, and 83, cloth. 1860. Ss. 
 
 EDBA S^MXINDAK HiNNS Fboda. The Edda of Sasmund the Learned. Translated 
 from the Old Norse, by Benjamin Thorpe. Complete in 1 vol. fcap. 8vo, pp. viii. 
 and 152, and pp. viii. and 170, cloth. 1866. 7s. 6d. 
 
 EDKINS.— China's Place in Philology. An attempt to show that the Languages 
 of Europe and Asia have a common origin. By the Rev. Joseph Bdkins. Crown 
 8vo, pp. xxiii. and 403, cloth. 1871. 10s. 6d. 
 EDWARDS.— Memoirs of Librames, together with a Practical Handbook of Library 
 Economy. By Edward Edwards. Numerous Illustrations. 2 vols, royal 8vo, cloth. 
 Vol. 1, pp. xxviii. and 841 ; vol. 2, pp. xxxvi. and 1104. 1859. £2, 8s. 
 Ditto, large paper, imperial 8vo, cloth. £4, 4s. 
 EDWAEDS.— Chapters oi the Biographical History of the French Aoademt. 
 1629-1863. With an Appendix relating to the Unpublished Ohronicle Liber de 
 Hyda." By Edward Edwards, Esq. 1 vol. 8vo, pp. 180, cloth. 1864. fas. 
 Ditto, large paper, royal 8vo. 10s. 6d. 
 EDWARDS — Lierabies and Founders of Libraries. By Edward Edwards. 8vo, 
 pp. xix. and 506, cloth. 1865. 18s. 
 
 Ditto, large paper, imperial 8vo, cloth. £1, 10s. 
 EDWARDS.— Free Town Libraries, their Formation, Managenient, and History in 
 Britain, France, Germany, and America. Together with Bnef Notices of Book 
 Collectors, and of the respective Places of Deposit of their Surviving Collections. 
 By Edward Edwards. 8vo, pp. xvi. and 634, cloth. ISbW. ^J.s. 
 EDWARDS —Lives of the Founders of the British Museum, with Not^es of its 
 cTS? AugmeXs and other Benefactors. 1579-1870 By Edward Edwards. 
 With lUustrations and Plans. 2 vols. 8vo, pp. xii. and 780, cloth. 1870. dOs. 
 
 ESER AND GRIME. An Early BngHsh Komance. ^f i*^ V™™ Sw anSe 
 Folio Manuscripts, about 1650 a.d. By John W. Hales, M. A., J^llo^^nd^^'' 
 Assistant Tutor of Christ's College, Cambridge, ^"fA'^,^ '^"^f^iwXst^lT'pp 
 of Trinity Hall, Cambridge. 4to, large, paper, half bound, Koxburghe.styie, pp. 
 
 64. 1867. 10s. 6d. , , . t rru .„ 
 
 1873. 53. . ^,- -D 17 T 
 
 EITEL.-FENG-SHUI ; or. The Rudiments of Natural Science in China. By B. J. 
 
 Eitei, M.A., Ph.D. Royal 8vo, pp. vi. and 84, sewed. 1873. 6s. 
 EITEI,.-HANDBOOK FOR THE S™DENT OF CnmESE BUDD 3^.^^ Rev. K^J. 
 
 Eitel, of the London Missionary Society. Oiown 8vo, pp. v . 
 
 ELLIOT.-MEMOIRS ON THE HISTORY, FOLK-LORE, A™ D^BIBU™^ ^^1^^ 
 OP THE NORTH-WESTERN PROymcES OF to^^ tTeTte Sir Heniy M. 
 
 original Supplemental Glossary i«,P'°Xnan7s Bengal Civil Service. Edited, 
 BlHot, K.C.B., of tli«F°n. East India Company s J^™= , gj^i sg„ice ; Member 
 revised, and rearranged by John »J^,^f j^giifjeties If Paris and Bengal, ^d 
 
 East India Compass Bengal CivUbervice.^^ and IL, with a Por- 
 
 John Dowson, M.RA.S, Staff CoUege Sandtar^*^ ^ ^^^ ^^^^^_ 
 
 trait of Sir H. M. Elliot, d<='°y.°\°' /a-^^lotii 243. Vol. IV., demy 8vo, pp. xii. 
 Lh. Vol. III., demy ^^^^^^^ 1873. 
 
 £1, Is. ' 
 
12 A Catalogue qf Important Works, 
 
 ENGLAJNDER.— The ABOLITION OF THE State. An Historical and Critical Sketch, 
 of the Parties advocating direct Government, a Federal Republic, or Individualism. 
 By Dr S. Englander. Fcap. 8vo, pp. 190,cl. 1873. Ss. 6d. 
 
 ENGLISH DIALECT SOCIETY.— Subscription, 10s. 6d. per annum. List of publica- 
 tions on application. ' 
 
 ETHERINGTON.— The Student's Geammab oj the Hind! Language. By the Kev. 
 W. Etherington, Missionary, Benares. Second Edition. Crown 8vo, pp. xiv., 
 255, and xiii., cloth. 1873. 123. 
 TEUERBACH.— The ESSENCE op Chmstianity. By Ludwig Feuerbach. Translated 
 from the Second German Edition by Marian Evans, translator of Strauss's " Life 
 of Jesus." Large post 8vo, pp. xx. and 340, cloth. 1871. 6s. 
 
 FICHTE.— J..G. Fichte's Populak Woeks : The Nature of the Scholar— The Voca- 
 tion of Man— The Doctrine of Religion. With a Memoir by "William Smith, LL.D. 
 1 vol. demy 8vo, pp. viii. and 564, cloth. 1873. 15s. 
 
 JICHTE. — The Chakaotbbistics of the Present Age. By Johann Gottlieb Fichte. 
 Translated from the German by "William Smith. Post 8vo, pp. xi. and 271,, cloth. 
 1847. 6s, 
 
 FICHTE.— The Vocation of a Scholae. By Johann Gottlieb Fichte. Translated 
 from the German by William Smith. Post 8vo, pp. 78, cloth, sewed. 1847. 2s. 
 
 FICHTE. — Memoir of Johann Gottlieb Fichte. By WilHam Smith. Second 
 Edition. Post 8vo, pp. 168, cloth. 1848. 4s. 
 
 FICHTE.— On the Nature of the Scholar, and its Manifestations. By Johann 
 Gottlieb Fichte. Translated from the German by "William Smith. Second Edi- 
 tion. Post 8vo, pp. vii. and 131, cloth. 1848. 3s. 
 
 FICHTE.— The Science OF Knowledge. By J. G. Fichte. Translated from the 
 German by A. E. Krasger. Crown 8vo, pp. 378, cloth. 1868. 8s. 6d. 
 
 FICHTE.— The Science of Rights. By J. G. Fichte. Translated from the German 
 by A. E. Krceger. Crown 8vo, pp. 506, cloth. 1869. 8s. 6d. 
 
 FICHTE.— New Exposition of the Science of Knowledge. By J. G. Fichte. 
 Translated from the German by A. E. Krceger. 8vo, pp. vi. and 182, cloth. 
 1869. 6s. 
 
 FISEE. — Myths and Mtth-Makehs ; Old Tales and Superstitions, Interpreted by 
 Comparative Mythology. By John Fiske, M.A., LL.B., Assistant Librarian, and 
 late Lecturer on Pliilosophy at Harvard University. Crown 8vo, pp. 260, cloth. 
 1873. 10s. 6d. 
 
 FLETCHER.— Analysis of Bentham's Theory of Legislation. By G. "W. H, 
 Fletcher, LL.B., of the Civil Service Commission. 12mo, pp. ix. and 86, cloth. 
 1864. 2s. 6d. 
 
 FOX. — Memorial Edition of Collected Works, by W. J. Fox. 12 vols. 8vo, 
 cloth. 5s. each. 
 
 FRIEDRICH. — Prookessive German Beader, with Copious Notes to the First Part, 
 By P. Friedrich. Crown 8vo, pp. 166, cloth. 1868. 4s. 6d. 
 
 FRIEDRICH.— A Gkammatioal Course of the German Lanouage. By P. Fried- 
 rich. Crown 8vo, pp. viii. and 102, cloth. 1869. - 2s. 6d. 
 
 FRIEDRICH. — A Grammar of the German Lanquaqe, with Exercises. By P. 
 Friedrich. Crown 8vo, pp. viii. and 200, cloth. 1870. 4s. 6d. 
 
 FRCEMBLING. — GRADUATED GERMAN Reader. Consisting of a Selection from the 
 most Popular Writers, arranged progressively ; with a complete Vocabulary for 
 the first part. By Friedrich Otto Fi-cembling. Third Edition. 12mo, pp. viii. and 
 306, cloth. 1873. 3s. 6d. Without Vocabulary, Ss. 
 
 FRCEMBLING.— Graduated Exercises for Translation into German. Consist- 
 ing of Extracts from the best English Authors, arranged progressively ; with an 
 Appendix, containing Idiomatic Notes. By Friedrich Otto Froembling, Ph.D., 
 Principal German Master at the City -of London School. Crown 8vo, pp. xiv. and 
 322, cloth. With Notes, pp. 66. 1867. 4s. 6d. Without Exercises, 43. 
 
Published by Triibner & Go. 13 
 
 FROUDE.— The Book of Job. By J. A. Froude, M.A., late Fellow of Exeter Col- 
 lege, Oxford. Reprinted from the Westnbinster Seview. 8vo, pp. 38, cloth. Is. 
 
 FRUSTON. — Echo FRAN5AIS. A Practical Guide to French Conversation. By F. 
 de la Fruston. "With a Yocabulary. 12mo, pp. vi. and 192, cloth^ 3s. 
 
 FUENIVALL.— Eddoation IN Eaklt England. Some Notes used as forewords to 
 a Collection of Treatises on " Manners and Meals in Olden Times," for the Early 
 English Text Society. By Frederick J. FurnivaU, M.A. Svo, pp. 4 andlxxiv., 
 sewed. 1867. Is. 
 
 GAZETTEER OF THE Centeal Peovinces of India. Edited hy Charles Grant, Esq., 
 Secretary to the Chief Commissioner of the Central Provinces. Second Edition. 
 With a very large folding Map of the Central Provinces of India. Demy Svo, pp. 
 clvii. and 582, cloth. 1870. £1, 4s. 
 
 GOLDSTUCEER. — A DiOTiONAKT, Sahskeit asd Enolish, extended and improved 
 from the Second Edition of the Dictionary of Professor H. H. "Wilson, with his 
 sanction and concurrence. Together with a Supplement, Grammatical Appen- 
 dices, and an Index, serving as a Sanskrit-English "Vocabulary. By Theodore Gold- 
 stucker. Parts I. to VI. 4to, pp. 400. 1856-1863. 6s. each. 
 
 GOOROO SIMPLE. Strange Surprising Adventures of the Venerable G. S. and his 
 Five Disciples, Noodle, Doodle, "Wiseacre, Zany, and Foozle ; adorned with Fifty 
 Illustrations, drawn on wood, by Alfred Crowquill. A companion Volume to 
 " Miinchhausen " and " Owlglass," based upon the famous Tamultale of the Gooroo 
 Paramartan, and exhibiting, in the form of a skiUuUy-oonstructed consecutive 
 narrative, some of the finest specimens of Eastern wit and humour. Elegantly 
 printed on tinted paper, in crown Svo, pp. 223, richly gilt ornamental cover, gilt 
 edges. 1861. 10s. 6d. 
 
 GOVER. The Folk-Sohgs of Southekn Ihdia. By C. E. Gover, Madras. Con- 
 tents': Oanarese Songs ; Badaga Songs ; Coorg Songs ; Tamil Songs ; The Oural ; 
 Malayalam Songs ; Telngu Songs. 1 vol. Svo, pp. xxviii. and 300, cloth. 1872; 
 10s. 6d. 
 
 GRAMMATOGRAPHY. A Manual of Kefebenoe to the Alphabets of Ancient 
 AND Modern Lanouages. Based on the German Compilation of F. Ballhorn. In 
 1 vol. royal Svo, pp. SO, cloth. 1861. 7s. 6d. 
 
 GRAY — INTEODDCTION TO StEUOTUBAL AND StSTEMATIO BoTANY AND VEGETABLE 
 Physiology being a Fifth and Revised Edition of the Botanical Text-Book, illus- 
 trated with over 1300 "Woodcuts. By Asa Gray, M.D., Fisher Professor of Natural 
 History in Harvard University. Svo, pp. 356, cloth. 15s. 
 
 GRAY -FiBST Lessons in Botam and Vegetable Physiology, illustrated by over 
 360 Wood Engravings, from original Drawings by Isaac Sprague. To which is 
 added a copioS Glossary or Dictionary of Botanical Terms By Asa Gray JM JD 
 Fisher Professor of Natui-al History m Harvard Umversity. 8vo, pp. 236, half 
 bound. 7s. 
 
 GREEN. 
 
 ■PPPN ' «(ttakfspeaee and the Emblem-Weitees : An Exposition of their Simi- 
 'S;7of ThougW^dExpression. Preceded by a View of the Emblem-Book 
 larities 01 iiiououu 1 Tienrv Green, M.A. In one volume, pp. xvi. 
 
 l^2''^^fL^r^^sM^ih wJo?cTt7and Photolith, Plates elegant 7 bound 
 fn doth gSt 1870 Large medium Svo, £1, Us. 6d. ; large imperial Svo. £2, 12s. 6d. 
 
 rPFTN ANDEBA Aloiati, and his Books of Emblems : A Biogra,phical and Biblio- 
 
 GREEN.— ANDEEA AIA.1A , j^ Ornamental Title, , Portraits, 
 
 graphical Study. By %"^? Xs to gir^W^^^^ StirHng-MaxweU.Bart., Rector 
 
 ^fthl^'Ssitf rBdStogh! Ont^^^ copies printfd. Demy Svo, pp. 360, 
 
 handsomely bound. 1872. £1, Is. 
 
 c-^vv-^ A New Method of Leaening to Reai^, Weite, a™ Speak the 
 
 GREENE.— A '^'^^ "_':°-^ r^-^.f. Tp„ons in French (Introductory to Ollendorff's 
 
 FeeNOH Language ; or ^i^^* ^^^^^''^^Vuetor in Modern La/guages in Brown 
 
 Krs?t™^U%SioI' enlaced and rewritten. Fcap. Svo, pp. 248, cloth. 
 
 GReI-™ versus, edification. By W. R. Greg. Fcap. Svo, pp. 32, cloth. 
 1869. Is. 
 
14 A C'aialogue of Important Works, 
 
 KSEG.— Whx ABE "Women Eedcndant ? By W. K. Greg. Poap. 8vo, pp. 40, cloth. 
 1869. Is. 
 
 6KEG;— LiTEEABY AND Social Judgments. By "W. R. Greg. Contents : I. 
 Madame de Stael. II. British and Foreign Characteristics. III. False Morality 
 of Lady Kovelists. I"V. Kingsley and Carlyle. V. French Fiction : The Lowest 
 Deep. VI. Chateaubriand. VII. M. de Tocqueville. VIII. Why are Women 
 Eedundant 1 IX. Truth versus Edification. X. The Doom of the Negro Bace. 
 XI. Time. XII. Good People. Second Library Edition, 8vo, pp. 416, cloth. 
 1869. 12s. People's Edition, crown Svo, pp. 416, cloth. 1870. 5s. 
 
 GREG.— Enigmas of Life. By W. R. Greg. Sixth Edition. Contents : Realis- 
 able Ideals. MalthUs Notwithstanding. Non-Survival of the Fittest. Limits and 
 Directions of Human Development. The Significance of Life. De Profundis. 
 Elsewhere. Appendix. Crown 8vo, pp. xxi. and 308, cloth. 1873. 10s. 6d. 
 
 GREG.— Political Peoblem.s for our Age and Country. By W. R. Greg. Con- 
 tents: I. Constitutional and Autocratic Statesmanship. II. England's Future 
 Attitude and Mission. III. Disposal of the Criminal Classes. IV. Recent 
 Change in the Character of English Crime. V. The Intrinsic Vice of Trade- 
 Unions. VI. Industrial and Co-operative Partnerships. VII. The Economic 
 Problem. VIII. Political Consistency. IX. The Parliamentary Career. X. The 
 Price we pay for Self-government. XI. Vestryism. XII. Direct v. Indirect 
 Taxation. XIII. The New Regime, and how to meet it. Demy 8vo, pp. 342, 
 cloth. 1870. 10s. 6d. 
 
 GREG.— The Great Duel : Its true Meaning and Issues. By W. R. Greg. Crown 
 Svo, pp. 96, cloth. 1871. 2s. 6d. 
 
 GREG. — The Creed of Christendom ; its Foundations contrasted with its Super- 
 structure.' By W. R. Greg. Third Edition. With a New Introduction. 2 
 vols. Crown Svo, pp. cxxiv. and 156 ; vi. and 284, cloth. 1874. 15a. 
 
 GRIFFIN. — The Rajas of the Punjab. Being the History of the Principal States 
 in the Punjab, and their Political Relations with the British Government. By 
 Lepel H. Griffin, Bengal Civil Service, Acting Secretary to the Government of the 
 Punjab, Author of "The Punjab Chiefs," &c. Second Edition. In 1 vol royal 
 Svo, pp. xvi. and 630, cloth. 1873. £1, Is. 
 
 GRIFFITH.— Scenes from the Bamayana, Meohaduta, &c. Translated by Ralph 
 T. H. Griffith, M.A., Principal of the Benares College. Second Edition Crown 
 Svo, pp. xviii. and 244, cloth. 1870. 6s, ,„ 
 
 Contents — Preface — Ayodhya — Bavan Doomed— The Birth of Bama The Heir-Apparent 
 
 Manthava's G-uile — Dasaratha's Oath — The Step-mother — Mother and Son The Triumph of 
 
 Love — Farewell ? — The Hermit's Son— The Trial of Truth — The Forest— The Rape of Sita— 
 
 Bama's Despair — The filessenger Cloud — Khumbakarna — The Suppliant Dove True Glow 
 
 Feed the Poor— The Wise Scholar. ' 
 
 GRIFFITH.— The RXmIyan of VALMfel. Translated into English Verse. By Ralph 
 T. H. Griffith, M.A., Principal of the Benares CoUege. Vol. I., containing Books 
 I. and II. Svo, pp. xxxii. and 440, cloth. 1870. ISs. Vol. II., containing Book 
 II., with additional Notes and Index of Names. Svo, pp. 504, cloth. 1871 18s 
 Vol. in. Svo, pp. 390, cloth. 1872. 15s. Vol. IV., pp. viu. and 432, cloth! 
 1873. 
 
 GROTE.— Review of the Work of Mr John Stuart Mill, entitled " Examination of 
 Sir William Hamilton's Philosophy." By George Grote, Author of the " History 
 of Ancient Greece," " Plato, and the other Companions of Socrates " &o ISmn 
 pp. 112, cloth. 1868. 3s. 6d. ' ' 
 
 GUBERNATIS.- 
 
 iUBERNATIS.- Zoological Mythology ; or. The Legends of Animals. By Angelo 
 
 de Gubernatis, Professor of Sanskrit and Comparative Literature in the Institute 
 
 di Studii Superorii e di Perfezionamento at Florence, &o. 2 vols 8vn nn ttv; 
 
 and 432, and vii. and 442, cloth. 1872. £], 8s. ' ' ^^' 
 
 This work is an important contribution to the study of the comparative mvtholoirvof the Indo 
 
 Germanic nations. The author introduces the denizens of the air, earth and water in the varf 
 
 ous characters assigned to them in the myths and legends of all civilised nations and traces tiie 
 
 migration of the mythological ideas from the times of the early Aryans to those of the Orp<.v« 
 
 Bomans. and Teutons. "** wicc*a, 
 
Published by Trubner & Co. 15 
 
 BAGEN.— Norma ; or, Tales from the Olden Time. Translated from the German of 
 August Hagen. Foap. Svo^pp. xiv. and 374. 1850. 5s. 
 
 HALDEMAN.— Pennsylvania Ddtoh : A Dialect of South Germany with an Infusion 
 ot ingUsh. By S. S. Haldeman, A.M., Professor of Comparative Philology in the 
 University of Pennsylvania, PhUadelphia. 8vo, pp. viii. and 70, cloth. 1872. 3s. 6d. 
 
 HAKRIS.— A DioTioNAETt OP Mbdioal Terminology, Dental Surgery, and the 
 Collateral Sciences. By Chapin A. Harris, M.D., D.D.S. Thii-d Edition. 
 Kevised and enlarged by Ferdinand J. S. Gorgas, M.D., D.D.S., Professor of 
 Dental Surgery in the Baltimore College, &c. &o. Royal 8vo, pp. 743, cloth. 1867. 
 £1, 8s. 
 
 HARRIS.— The Principles and Practice op Dentistry, including Anatomy 
 Physiology, &c. &o. By Chapin A. Harris, M.D., D.D.S. Tenth Edition. Ee- 
 vised and edited by P. H. Austen, M.D. With 409 Illustrations. Royal 8vo, pp 
 794, cloth. 1871. £1, lis. 6d. 
 
 HARRISON.— The Meaning of History. Two Lectures delivered by Frederic 
 Harrison, M.A. 8vo, pp. 80, sewed. 1862. Is. 
 
 HARZENBUSCH (J. E.) AND H. Lemming.— Eco DE Madrid. A Practical Guide to 
 Spanish Conversation. Second Edition. Po?t 8vo, pp. 250, cloth. 1870. 53. 
 
 HAUPT. — Military Bridges ; with suggestions of New Expedients and Construc- 
 tions for crossing Streams and Chasms, including also Designs for Trestle and 
 Truss Bridges for Military Railroads. Adapted especially to the want of the Ser- 
 vice in the United States. By Hermann Haupt, A.M. With 69 Lithographic 
 Engravings. Svo, pp. xix. and 310, cloth. £1, lis. 6d. 
 
 HAUPT. — General Theory of Bridge Construction, containing demonstrations of 
 the Principles of the Art, and their application to Practice ; furnishing the means 
 of calculating the strains upon the Chords, Ties, Braces, Counter Braces, and other 
 parts of a Bridge, or Frame of anyjdescrij>tion. With numerous Woodcuts. By 
 Hermann Haupt, A.M., Civil Engineer. 8vo, pp. 268, 16 Practical Illustrations, 
 cloth. £1. 
 
 BAUPT. — The London Arbitrageuk ; or. The English Money Market, in con- 
 nection with Foreign Bourses. A collection of Notes and Formula for the Arbi- 
 tration of Bills, Stocks, Shares, Bullion, and Coins, with all the Important 
 Foreign Countries. By Ottomar Haupt. Crown 8vo, pp. viii. and 196, cloth. 
 1870. 7s. 6d. 
 
 HAZEN.— The School and the Army in Germany and France, with a Diary of Siege 
 Life at Versailles. By Brevet Major-General W. B. Hazen, U.S.A., Col. 6th In- 
 fantry. Svo, pp. 408, cloth. 1872. 10s. 6d. 
 
 HEBREW LITERATURE SOCIETY. Subscription, one guinea per annum. List of 
 publications on application. 
 
 HECKER.— The Epidemics of the Middle Ages. Translated by G. B. Babington, 
 M D F R S Third Edition, completed by the Author's Treatise on Child-Pil- 
 <T:images. 'Sy J. F. C. Hecker. Svo, pp. 384, cloth. 1859. 9s. 6d. 
 Contents.— The Black Death— The Dancing Mania— The Sweating Sickness-Child Pil- 
 
 ^'images, 
 
 jjEIUE Pictures of Travel. Translated from the German of Henry Heine, by 
 
 Charles G. Leland. 7th Revised Edition. Crown Svo, pp. 472, with Portrait, 
 cloth. 1873. 7s. 6d. 
 
 HENNELL —An Inquiry concerning the Origin of Christianity. By Charles 
 P FTpnn'pll To which is added Christian Theism, by the same Author. Thud 
 ffeo^e") Edition of both Works. Svo, pp. xvi. and 464, cloth. 1870. 2s. 6d. 
 
 ■HPNWOOD -Transactions of the Royal Geological Society op Cornwall. 
 Tofvni Parts 1 and 2, Svo, pp. xxx., vii., and 916 ; with 38 Tables 31 En- 
 .rravinffs on Wood, and 6 Plates, bound in 1 volume, consistmg of Observations by 
 wXSjory Kenwood, F.E.S., F.G.S., President of the Royal Institution of 
 ComwaU. 1871. 363. „ t ^ 
 
 ■REPBUEN —Japanese-English and English-Japanese Dictionary. By J. C 
 Hepburn, M.D., LL.D. Abridged by the Author. Square fcap., pp. vi. and 536 
 cloth. 1873. 12s. 6d. 
 
16 A Catalogue of Important Works, 
 
 HERNISZ. — A GunjB TO CONVERSATION IN THE ENGLISH AND CHINESE LANCtUAGSSr 
 for the Use of Americans and Chinese in California and elsewhere. By Stanislas 
 Heruisz. Square 8vo, pp. 274, sewed. 1855. 10s. 6d. 
 
 HERZEN.— Dn Dbveloppement des iDiES Ebvolutionnaibes en Eussie. . Par 
 Alexander Herzen. 12nio, pp. xxiii. and 144, sewed. 1853. 23. 6d. 
 
 HEEZEN.— A separate list of A. Herzen's works in Russian may be had on 
 application. 
 
 HODGSON.— The Bduoatign oe Girls ; and the Employment oe Women oe the 
 Upper Classes Educationally considered. Two Lectures. By W. B. Hodg- 
 son, LL.D. Second Edition. Crown 8vo, pp. xvi, and 114, cloth. 1869. Ss. 6d. 
 
 HODGSON.— TuRGOT : His Life, Times, and Opinions: Two Lectures. By W. B. 
 Hodgson, LL.D. Crown 8vo, pp. vi. and 83, sewed. 1870. 29. 
 
 HOLBEIN SOCIETY. — Subscription, one guinea per annum. List of publications 
 on application. 
 
 HOWSE.— A Grammar of the Cree Language. With -which is combined an 
 analysis of the Chippeway Dialect. By Joseph Howse, Esq., F.E.6.S. 8vo, pp. 
 XX. and 324, cloth. 1865. 7s. 6d. 
 
 HUMBOLDT. — The Sphere and Duties oe Government. Translated from the 
 German of Baron Wilhelm Ton Humboldt by Joseph Coulthard, jun. Post 8vo, 
 pp. XV. and 203, cloth. 1854. 5s. 
 
 HUMBOLDT.— Letters oe William Von Humboldt to a Female Friend. A com- 
 plete Edition. Translated from the Second German Edition by Catherine M. A. 
 Couper, -with a Biographical Notice of the Writer. 2 vols, crown 8vo, pp. xxviii; 
 and 592, cloth. 1867. 10s. 
 
 HUNT. — The Religion oe the Heart. A Manual of Faith and Duty. By Leigh 
 Hunt. Fcap. 8vo, pp. xxiv. and 259, cloth. 1853. Ss. 6d. 
 
 HUNTER.- A Comparative Dictionary oe the Non- Aryan Laijouaqes oe India 
 AND High Asia. With a Dissertation, Political and Linguistic, on the Aboriginal 
 Races. By W. W. Hunter, B. A., M.R.A.S., Hon. Fel. EthnoL Soc, Author of 
 the " Annals of Rural Bengal," of H.M.'s Civil Service. Being a Lexicon of 144 
 Languages, illustrating Turanian Speech. Compiled from the Hodgson Lists, 
 Government Archives, and Original MSS. , arranged with Prefaces and Indices in 
 English, French, German, Russian, and Latin. Large 4to, toned paper, vv. 230, 
 cloth. 1869. 42s. f f ,>^f , 
 
 HUNTER.— The Indian Musalmans. By W. W. Hunter, LL.D., Director-General 
 of Statistics to the Government of India, &c., Author of the "Annals of Rural 
 Bengal," &c. Second Edition. 8vo, pp. 219, cloth. 1872. 10s. 6d. 
 
 HUNTER.— Famine Aspects oe Bengal Distbiots. A System of Famine Warnings. 
 By W.W. Hunter, B.A.,LL.D. Crown 8vo, pp. 216, cloth. 1874. 7s. 6d. 
 
 HURST.— History op Rationalism: embracing a Survey of the Present State of 
 Protestant Theology. By the Rev. John F. Hurst, A.M. With Appendix of 
 Literature. Revised and enlarged from the Third American Edition. Crown 8vo 
 ■pp. xvu. and 525, cloth. 1867. 10s. 6d. 
 
 IHNE.— A Latin Grammar for Beginners. By W. H. Ihne, late Principal .of 
 Carlton Terrace School, Liverpool. Crown 8vo, pp. vi. and 184, cloth. 1864. 3s. 
 
 IKHWXnU-S SaeX; or. Brothers of Purity. Translated from the Hindustani by 
 Professor John Dowson, M.R.A.S., Staff College, Sandhurst. Crown 8vo, pp. 
 viii. and 156, cloth. 1869. 7s. 
 
 INDIA.— Publications oe the Abch^ologioal Survey op India. A separate Usi 
 on application, 
 
 INDIA.— Publications op the Geographical Department oe the India Office, 
 London. A separate list, also list of all the Government Maps, on application. 
 
 INDIA.— Publications of the Geolooical Survey of India. A separate list on 
 application. ' 
 
Published by Triibner & Co. 17 
 
 ™-I?^'^t"~'^^°™7Z^°^ ^w??^?'^^ Ancient N-ames. By Thomas Inman, M.D. 
 Vol. I. Second Edition. With 4 Plates and numerous Woodcuts. Eoyal 8vo. 
 Pp. xhv. and 792, cloth. 1872. £1, 10s. Vol; II. Second Edition.^ With 
 £1 lof '^'^™«'^°'i' Woodcuts. Eoyal 8vo, pp. xvi. and 1028, cloth. 1873. 
 
 °??f'-^;r"^*'5™mu^'^°^?^™™L?"^^^ Cheistian Symbolism Exposed ahd Ex- 
 TS,^f™?- ^y Thomas Inman, M.D. With Illustrations. 8vo, pp. xvi. and 68. 
 1870. OS. ^*^ 
 
 INMAN.-Nautioai Tables. Designed for the use of British Seamen. By the Eev. 
 Janies Inman, D.D., late Professor at the fioyal Naval College, Portsmouth, 
 w?/^",® i.,'!^ Treatise on Practical Navigation. By H. W. Jeans, F.II.A.S., &o. 
 With 3 Plates. Demy 8vo, pp. 639, cloth. 1873. £1. 
 
 JAGIELSKI.— On Maeienbad Spa, and the Diseases Curable by its Waters and 
 r^X^^-^ -^y ^- ^- Jagielski, M;D., Berlin. Second Edition. Cr. 8vo, pp. viii. and 
 186. With Map. Cloth. 1874. 5s. , Pp. vm. ana 
 
 JAMISON.— The Life and Times op Beeteahd Du .GnESCLiN. A History of the 
 Fourteenth Century. By D. F. Jamison, of South Carolina. Portrait. 2 vols. 
 8vo, pp. xvi., 287, and viii., 314, cloth. 1864. £1, Is. 
 
 JENKINS'S Vest-Pockbt Lexicon. An English Dictionary of all except familiar 
 Words, including the principal Scientific and Technical Terms, and Foreign 
 Moneys, Weights and Measures ; omitting what everybody knows, and contain- 
 ing what everybody wants to know and cannot readily find. By Jabez Jenkins. 
 64mo, pp. 564, cloth. 1861. Is. 6d. 
 
 JOHNSON.— Oeiental Religions, and theie Bblation to TIniveesal Relioion. 
 By Samuel Johnson. Second Edition. Eoyal 8vo, pp. viii. and 802^ cloth. £1, 43. 
 
 JOMINI. — The Political and Militaet Histoet op the Campaign os Wateeloo. 
 Translated from the French of General Baron de Jomini, by Captain S. V. Benet, 
 United States Ordnance. Third Edition. 12mo, 6s. cloth. 
 
 JOMINI.— The Abt op Wae. By Baron de Jomini, General and Aide-de-Camp to 
 the Emperor of Russia. A New Edition, with Appendices and Maps. Translated 
 from the French. By Captain G. H. Meudell, and £!aptain W. O. Craighill. 
 Crown 8vo, pp. 410, cloth. 1864. 9s. 
 
 JUVENALIS SATIRAE. With a literal English Prose Translation and Notes. By 
 J. D. Lewis, M.A.., Trin. Coll. Civmb. Demy 8vo, pp. viii. and 514, cloth. 
 1873. 143. 
 
 EAKCHER. — Le3 EoEivAiNa Militaiees db la France. Par Thiodore Karcher, 
 Professeur ^ I'Aoademie Eoyale Militaire de Woolwich, &o. Third Edition, greatly 
 enlarged. With numerous Illustrations. Svo, ijp. viii. and 348, cloth. 1866. 7s. 6d. 
 
 KARCHER. — Qdestionnaiee Fkanoais. Questions on French Grammar, Idiomatic 
 Difficulties, and Military Expressions. By Theodore Karcher, LL.B. Third 
 Edition^ gr«atly enlarged. Crown 8va, pp. 224, ,cloth. 1873. 43. 6d. Interleaved 
 with writing paper, 5s. 6d. 
 
 EENSRICK. — Geeek Ollendokpp. A Erogressiie Exhibition of the Principles of 
 the Greek Grammar. By Asahel C. Kenrick. 8vo, pp. 371, cloth. 1870. 7s. 6d. 
 
 KISTNER.— BCDDHA AND HIS DoOTElNES. A Biblio^aphical Essay. By Otto 
 Kistner. 4to, pp. iv. and 32, sewed. 1869. 2s. 6d. 
 
 KOHL.— Travels in Canada and theough thp States op New Tobk and 
 Pennsylvania. By J. G. Kohl. Translated by Mrs Percy Sinnett. Revised by 
 the Author. Two vols, post :8vo, pp. xiv. and 794, cloti. 1861, £1, Is. 
 
 KORAN (The). Arabic Text, lithographed in Oudh, 4.^. 1284 (1867). 16mo, pp. 
 
 942, sew«d. 7s. 6d. 
 KROEGER.— The Minnesinger op Germany. By A. E. Kroeger. Foolscap 8vo, 
 
 pp. 290, cloth. 1873. .73. 
 
 B 
 
18 A Catalogue of Important Works, 
 
 LATHE (the) AMD ITS Uses ; or, Instruction in the Art of Turning Wood and Metal; 
 
 including a description of the most modern appliances for the Ornamentation of 
 
 Plain and Curved Surfaces, &o. - Third Edition. With additional Chapters and 
 
 Index. Illustrated. 8vo, pp. iv. and 316, cloth. 1871.16s. Or in Parts. 8vo, 
 
 sewed. (Bight Parts.) 16s. 6d. 
 LE-BKUN.— Materials eok Teanslatinc feom Enslish into French ; being a 
 
 short Essay on Translation, followed by.a Graduated Selection in Prose and Verse. 
 
 l?y L. Le-Brun. Fifth Edition: ' Eevised and corrected by Henri Van Laun. 
 
 Post Byo, pp. xii. and 204, cloth. 1874. 4s. 6d. 
 
 LEGGE.— The Chinese Classics. With a Translation, Critical and Exeg^tical, 
 Notes, Prolegomena, and copious Indexes. By James Legge, D.D., of the Lon- 
 don Missionary Society. In seven vols. Eoyal 8vo. Vols. I.-V. in Eight Parts, 
 published, cloth. £2, 2s. each Part. 
 
 LEGGE.— The Chinese Classics, translated into English. With Preliminary Essays 
 and Explanatory Notes. Popular Edition. . Eeprodueed for General Headers from 
 the Author's work, containing the Original Text. By James Legge, D.D. Vol. 
 I. The Life and Teachings of Confucius. Third Edition. Demy 8vo,, pp. vL 
 and 338, cloth. 1872. 10s-. 6d. Vol. IL The Works of Mencius. [In the Press. 
 
 LEIGH.— The Eeligion oe the World.. By H. Stone Leigh. 12mo, pp. xii. and 
 
 66, cloth. 1869. 2s. 6d. ... 
 
 LELAND. — The Beeitmann Ballads. The only authorised Edition. Complete in 1 
 
 vol., including Nineteen Ballads, illustrating .his Travels in Europe (never before 
 
 printed), with Comments by Fritz Schwackenhammer. By Charles G. Leland. 
 
 Crown 8vo, pp. xxviii. and 292, handsomely bound in cloth. 1872. 6s. 
 LELAND. — The Music Lesson oe OoNEncius, and other Poems. By Charles G. 
 
 Leland. Fcap. 8vo, pp. viii. and 168, cloth. 1871. 3s. 6d. 
 LELAND'— Gaudeamus. Humorous Poems translated from the German of Joseph 
 
 Victor SchefEel and others. By Charles G. Leland. 16mo, pp: 176, cloth. 1872. 
 
 3s. 6d. 
 LELAND.— The Eoyptian Sketoh-Fook. By C. G. Leland. Crown 8vo, pp. viii. 
 
 and 316, cloth. 1873. 73. 6d. 
 LELAND. — The English Gipsies and theie Language. By Charles G. Leland. 
 
 Second Edition. Cr. 8vo, pp. xvi. and 260, cloth. 1874. 7s. 6d. 
 LESSIN6.— Letters on Bibliolatey. By Gotthold Ephraim Lessing. , Translated 
 
 from the German by the late H. H. Bernard, Ph.D. 8vo, pp. 184, cloth. 1862. 6s. 
 LESSING.- Nathan the Wise. A Dramatic Poem. By Gotthold Ephraini Les- 
 sing. Translated from the German. With an Introduction. Crown 8vo, pp. 
 
 xxviii. and 214, cloth. 1868. '63. 
 LETTERS ON THE War between Germany and Fean'cie. By Mommsen, Strauss, 
 
 Max Mimer, and Carlvk. Second Edition. Crown 8vo, pp. 120, cloth. 1871. 
 
 2s. 6d. " ' 
 
 LEWES.— Problems OE Life and Mind- By George Henry Lewes. First Series: 
 
 The Founidaitions of a Creed. Vol. L, demy Svo; pp. xvi. and 472, cl. 1873. 12s. 
 LOBSCHEID.— Chinese and English Dictionary, arranged according to the Kadi- 
 
 cals. By W. Lobseheid: 1 voL imperial 8vo, pp. 600, cloth. £2,,83.; ' ' 
 
 LOBSCHEID! — English and Chinese Dictionary, with the Punti and Mandarin 
 Pronunciation. ByW. Lobsehpid, Four Parts. Folio,, pp. viii. and 2016, boar.ds. 
 £8, 83. '.'... .' ' - -: . 
 
 LUDEWIG. — The Literaturs oe American ABORiGiijALliANGUAGES, with Additions 
 and Corrections by Professor Wm. W. Turner, Edited by J^icolas Triibner. 
 8vo, fly an(i general Title, 2 leaves ; Dr LudeVig's Preface, pp.' v. -viii.,; Editor's 
 Prefacfe, pp. ix.-xii. ; Biographical Memoir of Dr Ludewig, pp. xiii.-xiv. ; and Intro- 
 ductory Bibliographical Notices, pp. Xv.-xxiv. , f oUbwed by List of Contents. Then 
 follow DrLudewig's Bibliotheoa Glottioa, alphabetically arranged; with Additions 
 by the Editor, pp. 1-209 ; Professor Turner's Additions, with those of ,the Editor 
 to the same, also alphabetically arraihged, lip. 210-246 ; Index, pp. 247-:256 ; and 
 list of Errata, pp. 257, 258. By Hermann E. Ludewig. 8vo, cloth. 1858. 10s. 6d. 
 
FuMished hy Trilbner <& Go. 19 
 
 MAHA-VIEA-CHAEITA ; or. The Adventures of the Great Hero Kama. An Indian 
 ^rama 15 Seven, Aota. Transla,ted into English Prose from the Sanskrit of 
 Bhavabhuti. By John Piokfordj.,m.A. Crown 8vo, cloth. 5s. 
 
 '"^^^'^^^^ "^pOABpLOEUM. A Rhyming Dictionary of the English Language. By 
 Peter levins (1570). Edited, with an Alphabetical Index, by Henry B. Wheatley. 
 8to, pp. xvi. and 370, cloth.. 1867. l^ls. > J J' ,i 
 
 MANCEtJVRES.— A Eeieospeot op the Autdmn Man(ebvees, 1871. "With 5 Plans. 
 By a Recluse. 8vo,, pp. xii. and 133, cloth. 1872. Ss. 
 
 MAKKHAM.— QniOHUA Gbammab and Diotionaet, Contributions towards a 
 Grammar and Dictionary of Quichua, the Language of the Yncas of Peru. Col- 
 lected by Clements E. Markham, F. S.A. Crown 8vo, pp. 223, cloth. £1, Is. 
 
 MARKHAM.— Ollamta : A Drama in the Quichua Language. Text, Translation, 
 and Introduction. By Clements K. Markham, C.B. 8vo, pp. 128, cloth. 1871. 
 7s; 6d. 
 
 MARKHAM. — A Memoie OF THE Lady Ana de Osoeio, Countess of Ghincon, and 
 Vice-Queen of Peru, a.d., 1629-39. With a Plea for the correct spelling of the 
 Chinohona Genus. By Clements E. Markham, C.B., Member of the Imperial Aca- 
 demy Naturae Curiosorum, with the Cognomen of Ghinchon. With Illustrations. 
 Small 4to. 
 
 MARMONTEL.— Belisaiee. Par Marmontel. Nouvelle Edition. 12mo, pp. xii. 
 and 123, cloth. 1867. 2s. 6d. 
 
 MARSDEN. — Nbmismata Oeiehtalia - Illtjsteata. The Plates of the Oriental 
 Coins, Ancient and Modern, of the Collection of the late William Marsden, P.E.S., 
 &c. Containing 57 Plates, engraved from Drawings made under his direction. 
 New Edition. 4to, cloth. 1869. £1, Us. 6d. 
 
 MARTINEAU. — LETTERS TEOM Ireland. By Harriet Martineau. Reprinted from 
 the Daily News. Post &vo, pp. viii. and 220, cloth. 1852. 6s. 6d. 
 
 MECHANIC (The Young). A Book for Boys, containing Directions for the nse of 
 all kinds of Tools, and for the construction of Steam Engines and Mechanical 
 Models, including the Art of Turning in Wood and Metal Second Edition. 
 Imperial 16mo, pp. iv. and 346, and 70 Bngraviiigs, cloth. 1873. 6s. 
 
 MECHANIC'S Workshop (Amatbub). A Treatise containing Plain and Conoijse 
 Directions for the Manipulation of Wood and Metals, including Casting, Porging, 
 BraziDg, Soldering, and Carpentry. By the Author of " The Lathe and its Uses.'-' 
 Fourth Edition. Demy Svo, pp. iv. and J.48. Illustrated, clqth. 1873. 6s. 
 
 MEDITATIONS ON DEATH A»D Eternity. , Translated from the German byFrederica 
 Eowan. Published by Her Majesty's gracious permission. 8vo, pp. 386, cloth. 
 1862. 10s. 6d. ' , 
 
 DiTra Smaller Edition, crown, ,8vo, printed on toned .paper, , pp. 352, cloth. 
 1863. 6s. 
 MEDITATIONS on Lite AND its Eeligiods Duties. Translated from the German 
 by Frederica Rowan. Dedicated to H.R.H. Princess Louis of Hesse. Pubhshed 
 by Her Maiesty's gracious permission.. Being the Companion Volume to Medi- 
 tations on Death and Eternity. '? . 8vo, pp. vi and 370, cloth. , 1863. lOs.' 6d. 
 Ditto. Smaller Edition, crown Svo, printed on toned paper, pp.338. 1863. 6s. 
 
 MEGHA-DUTA (The). (Cloud-Messenger). By Kalidasa., Translated from the 
 SrTtinro,Bnfush Verse by the latin. H. Vilson, M A F.R.S ,Tlie Vocabu- 
 lary by Francis Johnson. New Edition. .3to, pp. xi. and 180, cloth. 10s. 6d. 
 
 MENKE f Dr T )— Oebis AntiQuI DescriptTO : An Atlas illustrating Ancient History 
 and Geoeraphv, for the Use of Schools ; containing 18 Maps engraved on Steel 
 and OolbS,' mth D'esoiiptive Letterpress. Fourth Edition. FoHo, half-bound 
 morocco.' 1866. 5s. ■■ ■ - ■ ■ 
 
 MERIM^E.— OoLOMBi Par Prosper. Merimee. 12mo, .jip. . viii. and 210,, clo^. 
 1867. 3s. 6d. ■ ' 
 
20 A Gakdogue of Im'portant Works, 
 
 MICHEL. — I,Ba EcosSAis EN Fkanoe, Lbs FKANgAia en Ecosse. Par Francisque 
 Michel, Correspondant de I'lnatitut de France, &o. In 2 vols. 8vo, pp. vii., 547, 
 and 551„ rich blue cloth, with emblematical designs. With upwards of 100 Coats 
 of Arms, and other Illustrations. Price, £1, 12s. — Also a Large-Paper Edition 
 (limited to 100 Copies), printed on Thiclc Paper. 2 toIs. 4to, half morocco, with 3 
 additional Steel Engravings. 1862. £3, 3s. 
 
 MILIi. — Augusts Comte and Positivism. By the late John Stuart MiU, Esq., 
 M.P. Second Edition, revised. 8vo, pp. 200, cloth. 1866. 6s. 
 
 MILLHOUSE (John).— Manual of Italian Oonvbksation. For thelTse of Schools 
 18mo, pp. 126, ploth. 1866. 2s. 
 
 MILLHOUSE. — New English and Italian Peonounoing and Explanatobt Dic- 
 tionary. By John Millhouse. Vol. I. English-Italian. Vol. II. Italian-English. 
 Fourth Edition. 2 vols, square 8vo, pp. 654 and 740, cloth. 1867. 10s. 6d. 
 
 MODERN French Eeadee (The). Prose Junior Course. Third Edition. Edited 
 by Ch. Cassal, LL.D., ajid Theodore Karcher, LL.B. Crown 8vo, pp. xiv. and 224, 
 cloth. 1873. 2a. 6d. 
 Senior Course. Crown 8vo, pp. vi. and 464, cloth. 1869. Ss. 6d. 
 
 MORELET. — Travels in Central America, including Accounts of some Eegiona 
 unexplored since the Conquest. From the French of A. Morelet, by Mrs M. F. 
 Squier. Edited by E. G. Squier. 8vo, pp. 430, cloth. 1871. 8s. 6d. 
 
 MOKFIT. — A Practical Treatise on the Manufacture of Soaps. By Campbell 
 Morfit, M.D., F.C.S., formerly Professor of Applied Chemistry in the University 
 of Maryland. With Illustrations. Demy 8vo, pp. zii. and 270, cloth. 1871. 
 £2, 123. 6d. 
 
 MORFIT. — A Practical Treatise on Pure Fertilizers, and the Chemical Con- 
 version of Roclc Guanos, Marlstones,. Coprolites, and the Crude Phosphates of 
 Lime and Alumina generally into various valuable Products. By Campbell Morfit, 
 M.D., F.C.S., foi-merly Professor of Applied Chemistry in the University of Mary- 
 land. With 28 Plates. 8vo, pp. xvi. and 547, cloth. 1873. £4, 4s. 
 
 MUHAMMED. — The Life of Muhammed. Based on Muhammed Ibn Ishak. By 
 Abd El MaUk Ibn Hisham. Edited by Dr Ferdinand Wiistenfeld. One volume 
 containing the Arabic Text. 8vo, pp. 1026, sewed. £1, Is. Another volume, con- 
 taining Introduction, Notes, and Index in German. 8vo, pp. Ixxii. and 266, sewed. 
 7s. 6d. Each part sold separately. 
 MUIR.— Original Sanskrit Texts, on the Origin and History of the People of 
 India, their Religion and Institutions. Collected, Translated, and Illustrated by 
 John Muir, Esq., D.C.L., LL.D., Ph.D., &c. &c. . 
 
 Vol. I. Mythical and Legendary Accounts of the Origin of Caste, with an Inquiry 
 
 into its existence in the Vedio Age. Se.cond Edition, rewritten and 
 
 greatly enlarged. 8vo, pp. xx. and 532, cloth. 1868. £1, Is. 
 Vol. II. The Trans-Himalayan Origin of the Hindus, and their Affinity vrith the 
 
 Western Branches of the Aryan Race. Second Edition, revised, with 
 
 Additions. 8vo, pp. xxxii. and 512, cloth. 1871. £1, Is. \ 
 
 Vol. III. The Vedaa : Opinions of their Authors, and of later Indian Writers, on 
 
 their Origin, Inspiration, and Authority. Second Edition, revised and 
 
 enlarged. 8vo, pp. xxxii. and 312, cloth. 1868. I63. 
 VoL IV. Comparison of the Vedic with the later. representation of the principal 
 
 Indian Deities. Second Edition, revised. 8vo, pp. xvi. and 524, cloth. 
 
 1873. £1, la. 
 Vol. V. Contributions to a Knowledge of the Cosmogony, Mythology, Religious 
 
 Ideas, Life and Manners of the Indians in the Vedic Age. 8vo, pp. xvi. 
 
 and 492, cloth. 1870. £1, Is. 
 
 MULLER.— Outline Dictionary, for the Use of Missionaries, Explorers, and 
 Students of Language. With an Introduction on the proper Use of the Ordinary 
 English Alphabet in transcribing Foreign Languages. By Max; Miiller, M. A. The 
 Vocabulary compiled by John Bellows. 12mo, pp. 368, morocco. 1867. 73. 6d. 
 
 MIJLLER.— Lecture on Buddhist Nihilism. By F. Max Mtiller, M.A. Fcap. 
 8to., sewed. 1869. Is. 
 
Published by Truhner & Co. 21 
 
 MULLER.— The Saoebd Htmns of the Brahmins, as preserved to us in the oldest 
 collection of religious poetry, the Rig-Veda-Sanhita. Translated and explained, 
 by F. Max MuUer, M.A., Fellow of All Souls' College, Professor of Comparative 
 Philology at Oxford, Foreign Member of the Institute of France, &c. &o. Vol. I. 
 8vo, pp. clii. and 264, cloth. 1869. 12s. 6d. 
 
 MULLER. —The Hymns of the Rig-Veda, in the Samhita and Pada Texts. Reprinted 
 from the Editio Prinoeps. By F. Max Miiller, M.A., Memhre Etranger de 
 rinstitut de France, &o. In two vols, demy 8vo, pp. 1704, sewed. 1873. £3, 3s. 
 
 BIUNCHAUSEN (Baron).— The Travels and Surprising ADVENinEES op. Crown 
 8vo, with 30 original Illustrations (10 full-page Coloured Plates and 20 Wood- 
 cuts), by Alfred CrowquUl. Ornamental cover, richly gilt front and bact, pp. 
 xii. and -194. 1859. 7s. 6d. 
 
 NaGAs&SDA ; OR, The Jot of the Snake World.- A Buddhist Drama in Five 
 Acts. Translated into English Prose, with Explanatory Notes, from the Sanskrit 
 of Sri-Harsha-Deva, by Palmer Boyd, B^A. "With an Introduction by Professor 
 Cowell. Crown Svo, pp. xvi. and 100, cloth. 1872. 4s. 63. 
 
 NEWMAN.— Lectures on Political Economy. By F. W. -Newman. Post Svo, pp. 
 
 vi. and 342, clotli. 185i. 59. 
 NEWMAN,— -The Odes of Hokaoe, Translated into Unrhymed Metres, vrith Intro- 
 duction and Notes. By F. W. Newman. Post Svo, pp. xxi. and 247, cloth. 
 
 1853. 5s. 
 NEWMAN. — Theism, Doctrinal and Practical ; or. Didactic Religious 13 tteranoes. 
 
 By F. "VV. Newman. 4to, pp. 184, cloth. 1858. 8s. 6d. 
 NEWMAN.— Homeric Translation in Theory and- Practice. A Reply to Matthew 
 
 Arnold, Esq. By F. W. Newman. Or. 8vo, pp. 104, stiff covers. 1861. 2s. 6d. 
 NEWMAN.- Hiawatha : Rendered into Latin. With Abridgoftht. By F. W. 
 
 Newman. 12mo, pp. vii. and 110, sewed. 1862. 2s. 6d.' 
 NEWMAN. — A History of the Hebrew Monarchy from the Administration of 
 
 Samuel to the Babylonish Captivity. By F. W. Newman. Third Edition. Crown 
 
 Svo, pp. X. and 354,.cloth. 1«65. Ss. 6d. 
 NEWMAN.— Phases of Faith ; or. Passages from the History of liiy Creed. New 
 
 Edition ; -with Reply fo Prof essor Henry Rogers, Author of the ' ' Eclipse of Faith. " 
 
 Crovm 8vo, pp. 212, cloth. 1865. 3s. 6d. 
 NEWMAN. — A Handbook of Modern -Ababio, consisting of a Practical Grammar, 
 
 with numerous Examples, iJialogues, and Newspaper Extracts in European 
 
 Type. By F. W. Newman. Post Svo, pp. xx. and 192, cloth. 1866. 6s. 
 NEWMAN —Translations of English Poetry into- Latin Verse. Designed as 
 
 Part of a New Method of Instructing in Latin. By F. W. Newman. Crown Svo, 
 
 pp. xiv. and 202, cloth. 1868. 6s. 
 NEWMAN —The Soul ; Her Sorrows and her Aspirations. An Essay towards the 
 
 NaturalHistory of the Soul, as the W Basis^of Theology. By F. W. Newman. 
 
 Ninth Edition. Post Svo, pp. xi. and 162, cloth. 1874. 3s. 6d. 
 NEWMAN -Miscellanies ; chiefly Addresses, Academical and Historical. By F. 
 
 W.l^man. Svo, pp. iv. and 356, cloth. 1869. 7s. 6d. 
 TrpwiwAN — The Iliad of Homeb, faithfuUy translated into Unrhymed English 
 ^S^tyPW. Newman. Royal Svo, pp. xvL and 384, clpth. 1871. 10s. 6d. 
 NEWMAN -A Dictionary of Modern Arabic. 1. Anglo-Arabic Dictionary. 2. 
 
 ''^^abt Vocabulary. .3. ^f °5"f",tt?"Y87r£l Is^' "^^ """' 
 
 In 2 vols, crown Svo, pp. xvi. and 376-^64, cloth. 1871. hi, is. 
 NEW SOUTH WALES, PUBLICATIONS OF THE Government of. 
 
 Messrs Triibner & Co. have the honour to announce that they have been 
 
 frf^mnted Agents for the sale.of the various Pubhcations issued under the 
 
 gaSn arid superintendence of the Government of New South Wales, 
 
 a list of which may be had on application. 
 
 wTJWTON —The Operation of the Patent Laws, with Suggestions for their better 
 
 Adndnistratibn. By A, V. Newton. Svo, pp. 31, sewed. 1864. 6d.. 
 
22 A Catalogue of Important Works, 
 
 NEW ZEAL AOT).— PUBLIOATIONS OF THE HTkW ZEALAND INSTITUTB, AND THE GEOLO- 
 GICAL SuBVET OE New Zealand. A separate list on application. 
 
 NICHOLS.— Httman Phtsioloqt,: the Basis of Sanitary and Social Science. ByT 
 L. Nichols, M.D. Contents :— The Actual Condition of Hnmanity^Matter, Force 
 and Life— The Human Body— Health, Disease, and Cure— Morals and Society. 
 With numerous Illustrations. Crown 8vo, pp. xvi. and 480, cloth. 1872. 7s. 6d. 
 
 NODAL.— Elbmentos db Gramattoa Quichua 6 Idioma de los Yncas. Bajo' los 
 auspicios de La Redeutora, Sociedad de Filantropoa para mejorar la suerte' de los 
 Aborijenes Peruanosj For El Dr Jos6 Fernandez Nodal. Eoy. 8vo, pp. xvi. and 
 441. With Appendix, pp. 9. Boards. 1873. £1, Is. 
 
 NOmiT. —A Fkenoh Couese in Ten Lessons. By Jules Woirit, B. A. Lessons L- 
 ly. Crown 8vb, pp. xiv. and-.80, sewed. 1870. Is. 6di sSiSSS 
 
 NOmiT,— FiiEtroH Geammatioal Questions for the use of Gentlemen preparing 
 for the Army, Civil Service, Oxford Examinations,' &c. &c. By Jules Noirit 
 Crown 8to, pp. 62, cloth. 1870. Is. InterUaved, Is. 6d. 
 
 NUGENT' S Impeoved Feenoh and Englis^ And English and Feench Pocket 
 DiOTiONAET. Par Smith. 24mo,. pp. .489 and 320, cloth. 1873. . 3s. 
 
 NTTTT.— Two Teeatises on Teebs containing Feeble and Double Lbttees. By 
 E. Jehuda Hayug of Fez. Translated into Hebrew from the originai Arsvbic hy 
 E. Moses Gikatilia of Cordova, "with the Treatise on Punctuation by the same 
 author, translated by Aben Ezra. Edited from Bodleian MSS., with an English 
 translation, by J. W. Nutt, M.A. -Demy.8vo, pp. -312, sewed. ■1870.- 7s'. 6d. 
 
 "•NTSTROM.- APoOKBT^BooK oeMmhanios and Engineebing, containing: a Memo- 
 randum of iFaets, and^connection of practice and theory. By John W. Nystrom, 
 :C.E. .12mo, pp. 511 and Plates, roan. 1878. 18s. 
 
 ■ OEHLENSCHiiAGER.- Ax£L AND Taleoeg : a Tragedy, in Five Acts, and other 
 Poems. Translated from the Danish of Adam Oehlenschlager by Pierce. Butler, 
 M.A., late Eeotor of fUloorobe, Kent. Edited by Professor Palmer, M.A., of St 
 John's Coll., Camb. rWith a Memoir of the Translator. ' Ecap..'8vo,. pp. xii. and 
 164, cloth., 1874. 5s. 
 
 OGAKEFF. — EsSAisUE laSituatiOnEusse. Lettres a,^un Anglais. ParN. Ogareff. 
 12mo, pp. 150, sewed. 1862. 3s. 
 
 OLLENDORFF.— Metodo paba apeendee a Leee, escribiry hablar.el Inglds segun 
 el sistema de Ollendorff. Por Eamon Palenzuela y Juan de la Carreilo. 8vo, pp. 
 slvi. and 460, cloth. 1873. 76. 6d. ' - - . 
 
 Key to Ditto. Crown 8vo, pp. 112, cloth. 187.3. 4s. 
 
 OLLENDORFF.— Metodo para apeendee a Leee, esorib^ :y ;hablar el Frances, 
 segun el vErdadero sistema de Ollendorff ; ordenado en leociones progresivas, con- 
 ..sistiendo de ejercioios orales y esoritos ; enriquecido de la pronunciaoion flgui-ada 
 como seestUa en la conversacion ■; y'de un Apendioe abrazando las reglas de la 
 sint&xjs, la f ormabioh de' los verbos regulares, .y la oonjugaciori de los irregulares. 
 Por.TeodoroSimound, -Professor deienguas. '.Orowii.Svo, pp. 342, cloth. 1873. 68. 
 .Key to Ditto. Crown 8vo, pp. 80, cloth. 1873. 3s. 6d. 
 ORIENTAL Text Society's Publications. ' A list may be had on application. 
 
 OVERBECK.-^Catholic Orthodoxy and ANOLo-CATHbLioisM. A Word about the 
 Intercommunion between the English and Oirthodox Churches. ' By J, J. Overbeok, 
 D.D. 8to,- pp. viii. and 200, cloth. 1866. _5s. 
 
 OVERMAN.— The ManufaCtuee of Steel; containing the Practice and Prmbiples 
 of working and making Steel. A ihandbook for blacksmiths and workers ih steel 
 and iron, waggon-makers, die-sibkers, cutlers, and manufacturers of "files -and 
 hardware, of steel and iron, and for men of science and art. By Frederick Over- 
 man. Post 8vo, pp. 226, cloth. 1873. 63. ' 
 
 OVERMAN. — The Mouldee's and FouNoiiE's Pocket Guide. A Treatise on 
 Moulding and Pounding in Green Sand, Drj* Sand, Loam, &o. &o. ■ By Frederick 
 Overman. With 42 Wood Engravings. ' Post 8vo,pi/. 252,'.clotH: 1866. 6s. 6d. 
 
Pvhlished hy T'n'ubner & Go. 23 
 
 OVERMAN. — A Tkbatisb on MErALLUB&Y : comprising Mining and General and 
 Particular Metallurgical Operations ; witli a description of Charcoal, Colte, and 
 Anthracite Eurnaces, Blast Machines, Hot Blast, Forge Hammers, Rolling Mills, 
 &c. &c. By Frederick Overman. With 377 "Wood Engravings. New Edition. 
 8vo, pp. 723, doth. 1873. £1, 5s. 
 
 OWEN. — KoBBKT Owen, the Founder of Socialism in England. By Arthur John 
 Booth, M.A. Crown 8vo, pp.viii. and 220, doth. 1869. 5s. 
 
 OWEN. — FoOTFAlils ON THE BouNDABT OF ANOTHER WoBLD. With Narrative 
 
 niustratious. By E. B. Owen. An enlarged English Copyright Edition. Post 
 
 8vo, pp. XX. and 392, cloth. 1861. 7s. 6d. 
 OWEN. — The Debatable Land between this World and the Next. With 
 
 Illustrative Narrations. By Robert Dale Owen. Crown. 8vo, pp. 456, cloth. 
 
 1871. 9s. 
 OWEN.— Threading my Wat : Twenty-Seven Years of Autobiography. By R. D. 
 
 Owen. Crown 8vo, pp. 344, cloth. 1874. 7s. 6d. 
 OWLGLASS (Master Ttll).— The Marvellous Adventures and Rare Conceits 
 
 OF Edited, with an Introduction and a Critical and Bibliographisal Appendix, 
 
 by Kenneth E. H. Mackenzie, F.S.A. , With 6 Coloured fuU-page Illustrations 
 
 and 26 Woodcuts, from original designs by Alfred Crowquill. Crown 8vo, pp. 
 
 xix. and 255, cloth gilt. 1860. 10s. 6d. ^ 
 
 OYSTEK (The): Where, How, and When to Find, Breed, Cook, and Eat It. 
 
 Second Edition, vrith a New Chapter,, " The Oyster-Seeker in London. 12mo, 
 
 pp. viii. and 106, boards. 1863. Is. 
 PACKAED —A Guide to the Study or Insects, and a Treatise on those Injurious 
 
 and Beneficial to Crops. ByA. S, Packard, iun.,M.I). With an Entomological 
 
 Calendar, Glossary, Index, and Preface. Third Edition. Illustrated. 8vo, pp. 
 
 viii. and 715, cloth. 1872. £1, 8s. 
 PALMER -Patriarch (The) and the Tsar. Translated from the Russ by WUUam 
 Vol I Palmer, M.A. The Replies of the Humble Nicon. Demy8vo, pp. xl. 
 and 674 doth. 1871. 123. 
 Vol. II. Testimonies concerning the Patriarch Nicon, the Tsar, and the 
 BOTARS. Demy 8vo, pp. Ixxviii. and 554, cloth. Ib/d. lis. 
 
 Vol III msTOBY OF THE Condemnation OF THE PATRLiRCH NiooN. Demy8vo, 
 ■ ■ pp. Ixvi. and 558, cloth. 1873. 12s. 
 PARKER-THEODORE PABKEft'S CeL^RATED DISCOURSE 7„„^AITERS PeRTMN^G 
 
 TO Religion. . People's Edition. Crown 8vo, pp. 351. 1872. btitehed, is. oa. , 
 
 cloth, 23. ' J, iv m 4. 
 
 PARTrVR Thf Collected Works of Thbobobe Parker, Minister of the Twenty- 
 
 Literary Miscellanies. In 14 vols. 8vo, cloth. 6s. each 
 
 Vol I Discourses on Matters pertaining to Religion; ^^.^''^^^^^^jj^^ 
 Editor, and a Portrait of Parker from a medallion by Sauhm. 
 
 Vol II Ten Sermons and Prayers. Pp- 360. 
 .Vol. in. Discoarses of Religion. PP- 318. 
 Vol. IV. Discourses on PoMios. 7v-^¥- 
 
 Vol. V. Discourses of Savery. I. Pp,336. 
 Vol VT. Discourses of Slavery. II. Pp- ijf- 
 Vol ViL Discourses of Social Science^ ^Sin 
 Vol VlIL Miscellaneous Discourses^ ^^ac, 
 Vol. IX. Critical Writings. I. Pp. 292 . 
 
 Jf-^ feSs^thei:m,5lhel?n,»d Popular Theology Pp.257. 
 Vd '^L iutXgraphical and Miscellaneous Pieces. Pp. 3d6. 
 Td'l?y Sso"n^"SVo^& 'of Matter and the World of Man. Pp. 
 352. 
 
24 A Catalogue of Important Works, 
 
 PATON. — A HiSTOKT OP THE BsTPTiAN REVOLUTION, froni the Period of the Mame- 
 lukes to the Death of Mohammed Ali ; from Arab and European Memoirs, Oral 
 Tradition, and Local Keaearoh. By A. A. Paton, Second Edition. 2 vols, demy 
 8vo, pp. xii. and 395, viii. and 446, ol. 1870. 18s-. 
 
 PATERSON. — Tkeatise on Mimtabt Drawii*o. With a Course of Progressive 
 Plates. By Ca.ptain "W. Pateraon, Professor of MiHtary Drawing at the Eoyal 
 Military College, Sandhurst. Oblong 4to, pp. xii. and 31, ol. 1862. £1, Is. 
 
 PATERSON. — Notes on Milita-rt Sdrveting and Eeconnaissancb. By Major 
 William Paterson. Second Edition, With 8Plates.- Demy 8vo, pp. 104, cL 1873. 
 4s. 6d. 
 
 PERCY.— Bishop Peeoy's- Folio Mandsokipts— Ballads aud Romances. Edited 
 by John W. Hales, M.A., Fellow and late Assistant Tutor of Christ's College, 
 Cambridge; and Frederick J. Furnivall, M.A., of Trinity Hall, Cambridge; 
 assisted by Professor Child, of Harvard Tlnivefsity, Cambridge, U.S.A., W. Chap- 
 pell, &o. In 3 volumes. Vol. 1, pp. 610; vol. 2, pp. 681; vol. 3, pp. 640. 
 Demy 8vo, half bound, £4, 4s. Extra demy 8vo, half bound; on Whatman's 
 ribbed' paper, £6, 6s. Extra royal 8vo, paper covers, on Whatman's best ribbed 
 paper, £10,-10s. Large 4to,. paper covers, on 'W^hatman's best ribbed paper, £12. 
 
 PETTENKOFER.— The Relation oi the Aik to the Clothes we wear, the House 
 WE LIVE IN, AND THE SoiL WE DWELL ON. Three Popular Lectures delivered before 
 the Albert Society at Dresden. By Dr Max Von Pettfinkofer, Professor of Hygiene 
 at the University of Munich, Ho. Abridged and Translated by Augustus Hess, 
 M.D., M.E.C.P., London, &o. Cr. 8vo, pp. viii. and 96, limp cl. 1873. 23. 6d. 
 
 PETori. — Poems, selected from the Works of the Ctreat Hungarian Bard, Alexander 
 Petoii. Translated from the Magyar, with a Biographical and Crittcal' Introduc- 
 tion by Sir John Bowring, K.C.B., LL/D., &o. &o. Fcap. 8vo, pp. viii: and 239, 
 cL 1866. 5s. 
 
 FETRUCCELLI. — Pbeliminaires de la Question Romaine de M. Ed. About. Par 
 F. Pfetruooelli de la Gattina. Svo; pp. xv. and SB*, cl. 1860. 7s. 6d-. 
 
 PFEIFFER.— Gerard's Monument, and other Poems. By Emily Pfeiffer. Cr. Svo, 
 pp. iv. and 186, ol. 1873. 5s. 
 
 PHILLIPS.— The Explorers', Miners', and Metalluroists' Compauion. Com- 
 prising a Practical Exposition of the various Departments of Exploration, Mining, 
 Engineering, &c. &c. With Appendix. By J. S. Phillips, M.E; Second Edition. 
 Eoyal 8vo; pp. 672. With 81 Illustrations, cloth. 1873. 31fl. 6d. 
 
 PIERCE the Ploughman's Ceedb (about 1394 Anno Domini). Transcribed and 
 Edited from the MS. of Trinity College, Cambridge, R. 3, 15. Collated with the 
 MS. Bibl. Reg. 18. B. xvii. in the British Museum, ani with the old Printed Text 
 of 1,553, to which is appended " God Spede the Plough" (about 1500 Anno Domini), 
 from the Lansdowne MS. 762. By the Rev. Walter W. Skeat, M.A. Svo, pp. xx. 
 and 75, ol. 1867. 2a. 6d. 
 
 PIGGOT.— The Chemistry and Metallurgy op Coppeb, including a description of 
 the principal- Copper Mines of the United States and other countries, the art of 
 mining and preparing ores for market, and the various processes of Copper Smelt- 
 ing, &c. By A. Snowden Piggot, M'.D. Illustrations. Post 8v6, pp. 388, cl, 
 1858. 7s. 6d. 
 
 PONSARD.— Charlotte CoBDAT. A Tragedy. ByF. Ponsard. Edited, with Eng- 
 lish Notes and Notice on Ponsard, by Professor C. Cassal, LL.D. 12mo, pp. xi. 
 and 133, cl. 1867. 23. 6d. 
 
 PONSARD. — L'HoNNEUR ET L' Argent. A Comedy. By Francois Ponsard. Edited, 
 with English Notes and Memoir of Ponsard, by Professor C. Cassal, LL.D. Fcap. 
 8vo, pp. xvi. and 172, cl. 1869. 3a. 6d. 
 
 RAM RAZ.— Essay on the Aeohiteotuee or the Hindus. By Ram Raz, Native 
 Judge and Magistrate of Bangalore, Corresponding Member of the R.A.S. of 
 Great Britain and Ireland. With 48 Plates. 4to, pp. xiv. and 64, sd. 1834. 
 £1, lis. 6d. 
 
Published by Trubner & Go. 25 
 
 BASE. — Gbammab of the Anglo-Saxon Tongue, from the Danisli of Erasmus 
 Eask. By Benjamin Thorpe. Second Edition, oorreioted and improved, with 
 Plate. Post 8vo, pp. vi. and 191, cl. 1865. 5s. 6d. 
 RASK. — A Short Tbaotate on the Longevity ascribed to' the Patriarchs in the 
 Book of Genesis, and its relation to the Hebrew Ghrontfogy ; the Elood, the 
 Exodus of the Israelites, the Site of Eden, &c. From the' Danish of the late 
 Professor B,ask, with hia manuscript corrections, and large additions from his 
 autograph; now f of the first time printed. With a Map of Paradise and the 
 circumjacent Lands. Cr. 8vo, pp. 134, cl. 1863. 2s. 6d. 
 RAVENSTEIN.— The Russians on the Amur; its Discovery, Conquest, and Colo- 
 nization; with a Description of the Country, its Inhabitants, Productions, and 
 Commercial Capabilities, and Personal Accounts of Russian Travellers. By E. G. 
 Bavenstein, F.E.G.S. With 4 tinted Lithographs and 3 Maps. 8v«, pp. 500, cl. 
 1861, 15s. 
 EAVENSTEIN AUD HuLLET.— The Gymnasium and its Fittinos. By E. G. 
 Ravenstein and John Hulley. With 14 Plktes of Illilstrations. 8vo, pp. 32, sd. 
 1867. 2s. 6d. ' 
 RAVENSTEIN AND HOLLET.— A Handbook of Gymnastics and Athletics. By 
 E G. Eavenstein, F.E.G.S., &c., and JohnHuUey. With. numerous Illustrations. 
 8vo, pp. viii. and 408, oi; Wol. Ss. G'd. 
 EEADE.— The Martyrdom of Man. By Winwood Eeade. Cr. 8vo, pp. viii. and 
 
 544, ch 1872.. I4s. 
 KECORD OFFICE.— A Separate Caialogde of, the Official Publications of 
 the Public Eecobd Office, on sale by Trubner &Co:, may her had on application. 
 RENAN —An Essay on the Age and Antiquity of the Book of Nabath.»an 
 Agriculture. To which is added am Inaugural Lecture on the Position of the 
 Shemitic Nations in the History of Civilisation.- By Ernest Eenan. Cr. 8vo, pp. 
 xvi. and 148, civ 1862: 3s. 6d. 
 RENAN —The Life of Jesus. By Ernest Eenan. Authorised English Translation. 
 Demy 8vo, pp. xii. and 311, cl. 187L 10s fid. 
 
 Ditto Cr.Svo, pp. xii.. and 311, cl. .1871. 2s 6d. 
 DITTO. New Edition. Cr. 8vo, pp. xu. and 311, sd. 1873. Is. bd. 
 KENAN —The Apostles. By Ernest Kenan. ' Translated from tjie original French. 
 
 8vo, lip. viii. and 288, cl. 1869. 7s. 6d. 
 KEYNARD THE Fox. After the German Version of Gothe. By Thomas J. 
 Arnold, Esq. ^_ ^^.^ jester's humour and ready wit 
 
 Never offend, though smartly they hit. 
 With 70 Illustrations, after the designs of Wilhelm von Kaulbach Printed by 
 
 ?^-fHls'Tith?^f^S^^Stn^d\\^^^^^^^^^ 
 lt.'^Btuuuto™to,":ml%attern 24s. ; ^ neatly half-bound morocco, gdt 
 
 ^Slated™. I. Brooks. 2 vols. 12mo, pp. xv., 522 and 521 1. 186a Ife 
 RICHTER.-FLOWEB FRUIT, AND THOP^^,^^.r,T^^^^^^^^ 
 
 12m0, pp. f^^™ TfrFMENTS OF HAND BAILING IN CONCISE PROBLEMS, Calou- 
 
 RIDDEli.-THENBWELEME™ OF UAND^Ai^^ ^^ every capacity. By 
 
 lated to bri°g *^''a °A Mition 4to PP 126, and 40 Plates, cl. 1871., £1, Is. 
 
26 A Catalogue of Important Works, 
 
 KIG-VEDA-SANHITA. A Collection of Ancient Hindu Hymns. Oonstitnting the 1st 
 to the 8th Ashtakas, or Books of the Eig-veda ; the oldest authority for the reli- 
 gious and social institutions of the Hindus. Translated from the Original Sanskrit. 
 By the late H. H. Wilson, M.A., F.E.S., &c. &c. 
 Vol. I. 8vo, pp. Hi. and 348, cl. 21s. 
 Tol. II. 8to, pp. XXX. and 346, ol. 1854. 2l3. 
 Vol. III. 8vo, pp. xxiv. and 525, cl. 1857. 2l3. 
 
 Vol. IV. Edited by B. B. Cowell, M.A. 8vo, pp. 214, cl. 1866. 143. 
 Vols, V. and VI. in the Press. 
 
 EILEY.-^Medizeval Chronicles of the Oirr op -London. Chronicles of the Mayors 
 and Sheriffs of London, and the Events -which happened in their Days, from the 
 .Tear A. D. 1188toA.D. 1274. Translated from the original Latin of the "Liber 
 de Antiquis Legibus " (published by the Camden Society), in the possession of the 
 Corporation of the City of London ; attributed to Arnold Fitz-Thedmar, Alder- 
 man of London in the Eeign of Henry III. ^Chronicles of London, and of the 
 Marvels therein, between the Years 44 Henry III., A.D. 1260, and 17 Edward III., 
 A.D. 1343. Translated from the original Anglo-Norman of the ",Cronigues de 
 London," preserved in the Cottouian^Collection (Cleopatra A. iv.) in the British 
 Museum. Translated, with copious Notes and Appendices, by Henry Thomas 
 Eiley, M.A., Clare Hall, Cambridge, Barrister-at-Law. 4t6, pp. xii. and 319, cl. 
 1863. 12s. 
 
 BINDFLEISCH. — Text-Book of Pathologioai, Histology.' An Introduction to the 
 Study of Pathological Anatomy. By Dr Edward Eindfleisch, O. O. Professor of 
 Pathological Anatomy in Bonn. Translated by "William G. Kloman, M.D. With 
 Illustrations. 8vo, pp. 696, ol. £1, Is. 
 
 BIPLEY. — Sacked Ehbtoeic ; or. Composition and Delivery of Sermons. By 
 Henry L Eipley. 12mo, pp. 234, ci. 1858. 2s. 6d. 
 
 EOCHE.— AFeenCH Grammae, for the use of English Students, adopted for the 
 Public Schools by the Imperial Council of Public Instruction. By A. Eoche. Cr, 
 8vo, pp. xii. and 176, ol. 1869. 3s. 
 
 ROCHE.— Prose and Poetbt. Select Pieces from the best English Authors, for 
 Eeading, Composition, and Translation. By A. Eoche. Second Edition. Foap. 
 ,8vo, pp. viii. and 226, cl. 1872. 2s. 6d. 
 
 sAmAVIDHANABrAhMANA (The) (being the Third Brihrnana) of the SAma Veda. 
 Edited, together with the Commentary of Siyana, an English Translation, Intro- 
 duction, and Index of Words, by A. C. Bumell. Vol. I. Text and Commentary, 
 with Introduction. Demy 8vo, pp. xxxviii. and 104, cl, 1873. 12s. 6d. 
 
 SAND. — MOLIEEE. A Drama in ProSe. By George Sand. Edited, with Notes, by 
 Th. Karoher, LL.B. 12mo, pp. xx. and 170, cl. 1868. 3s. 6d. 
 
 SARTORinS. — Mexico. Landscapes and Popular Sketches. By 0. Sartorius. 
 Edited by Dr Gaspey. With Engravings, from Sketches by M. Eugendas. 4to, 
 pp. vi. and 202, cl. gilt, 1859. 18s. 
 
 SAYCE. — An Asstbian GeammaJb for Comparative Purposes. By A. H. gayoe, 
 
 M.A., Fellow and Tutor of Queen's College, Oxford. Cr. 8to, pp. xvi. and 188, 
 
 cl. 1872. 7s. 6d. ■ 
 
 SCHEIE DE VERE.— Studies in English ; or. Glimpses of the Inner Life of our 
 ' Language, , By M. Scheie de Vere, LL.D, 8vo, pp. vi. and 365, cl. 1867, 
 
 103. 6d. 
 SCHELE DE VERE.— Amebioanisms : The English of the New World. By M. 
 
 Schelede Vere, LL.D. 8vo, pp. 685, 6l. 1872. 123. 
 
 SCHLAGINTWEIT.— Buddhism in Tibet • Illustrated by Literary Documents and 
 Objects of Eeligious Worship. ' By Emil feohlagintweit, LL.D, With a folio Atlas 
 of 20 Plates, and 20 Tables of Native Priiit' in the Text, Eoy. 8to, pp. xxiv. and 
 404. 1863. £2, 2s. 
 
 SCHLEICHER. — Compendium of , the Comeaeativh [Geammae of the Indo- 
 
 ■ European Languages, so far as it relates to the Sanskrit, Greek, and Latin. By 
 
 Augustus Schleicher. TranslateA from ,the Third German Edition, by Herbert 
 
 BendaU, B.A., Chr. CoU; Camb. Demy'gvo. [Immediateli/. 
 
PuhlisTied by Triibner & Co. 27 
 
 SCOTT.-- A List of Me Thomas Soott's PtrBUCATiONS may fee had on application. 
 
 SETD.— Califoknia and its Eesoceoes. By E. Seyd. 8vo, pp. 168, with Plates, 
 cl. 1858. 8s. 6d. 
 
 SHERKINCr. — The Sacred ernr ov the Hindus. An Acoonnt of Benares in 
 Anoiei#and Modern Times. By the Rev. M. A. Sherring, M.A., LL.D. ; and 
 Prefaced -with an Introduction by Fitzedward Hall, Esq., D'.C.L. "With Illustra- 
 tions. 8vo, pp. xxxvi. and 388, cl. 21s. 
 
 SIEDENTOPF.— The Gebman Caligbaphist. Copies for German Handwriting. 
 By E. Siedentopf. Obi. f cap. 4to, sd. 1869. Is. 
 
 SMITH. — The Divine GovEBNMEirr. By S. Smith, M.D. 5th Edition. Cr. 8to, 
 
 pp. sii. and 276, cl. 1866. 6s. 
 SOLLINGr. — DroTlSKA: An Historical and Critical Survey of the Literature of Ger- 
 many, from the Earliest Period to the Death of Goethe. By Gustav Soiling. 8vo, 
 
 pp. xviii. and 368. 1863. 10s. 6d. 
 SOLLING.— Select Passaoes ekom the 'WoiiKS OE Shakespeare. Translated and 
 
 Collected. German and English. By G. Soiling. 12pio, pp. 155, cl. 1866. 
 
 3s. 6d. 
 SPINOZA. — Tkactatus Theologioo-Politicus. A Theological and Political Treatise 
 
 in a Series of Essays. By Benedict de Spinoza. Prom the Latin. 2d Edition, 
 
 revised. 8vo, pp. viii. and 360, cl. 1868. 10s. 6d. 
 SPINOZA— A Letter Expostulatokt to a Convert prom PBOTESTAfra Christ- 
 ianity TO Roman Catholicism. By Benedict de Spinoza. From the Latin. 8vo, 
 
 sd. 1869. 6d. 
 SPINOZA.— Benedict de Spinoza : his Life, Correspondence, and Ethics. By E. 
 
 "Willis, M.D. 8vo, pp. xliv. and 648, cl. 1870. 21s. 
 SPRUNER.--DB Kabl Ton Speuner's Histoeioo-Geogeaphicad Hand-Atlas, 
 
 containing 26 Coloured Maps. Obi., cl. 1861. 15s. 
 SQUIER — HONDUBAS ; Descriptive, Historical, and Statistical By E. G. Squier, 
 
 M.A., F.S.A. Or. 8vo, pp. viii. and 278, cl. 1870. Ss. 6d. 
 STEELE. -An Eastern Love Stoet. Kusa J&takaya : A Buddhistio Legendary 
 
 Poem, with other Stories. By Th. Steele. Cr. 8vo, pp. xii. and 260, cl. 1871. 63. 
 tsTPWT _ Tmr TAnE Chaplet. In Twenty -four Beads. A Collection of Songs, 
 
 ISlads, &c (f^m the^'cHnese). By G. C.^Stent, M.N.C.B.E.A.S. Post 8vo, pp. 
 . vui. and 168, cloth. 1874. 5s. 
 STOKES.-GOIDELICA-Old anVi Early-Middle Irish Glosses: Prose and Verse. 
 
 E^ted by Whitley Stokes. 5d Edition. Med. 8vo, pp. 192, cL 1872. I83. 
 qTmrpq -RuTTNANS Mebiasek. The Life of Saint Meriasek, Bishop and Confessor. 
 'A^'r-ni;fCma. Edited, with a Translation and Notes, by Whitley Stokes. 
 
 Med. 8vo, pp. xvi. and 280, and Facsimile, cl. 1872. 163. 
 STRANGE.-THE bible; is it ''The Word of God"? By Thomas Lumisden Strange. 
 
 Demy 8vo, pp. xii. and.384, cl. 1871. 10s. bo. „ ^ „^ no 
 
 STRANGE -THE Speakeb's Commentaey. Reviewed by T. L. Strange. Cr. 8vo, 
 
 pp. viii. and 159, cL 1871. 3s. 6d. 
 cn-V^. Tivri NN THE TEAGICALL HiSTORIE op HAMLET, PeINCE OP DBMAEKE. By 
 ^^w'^T^h^Wneare Edited acoordingtothefi^^^ 
 
 Sn'li^dTritical Notes. By F? H. Stratmann. 8vo, pp. vi. and 120. sd. 
 
 ^^■.^jL.TiTW A DTCnONAEY OP THE OLD ENGLISH LANGUAGE. Cojnpiled from 
 STRATMANN -A mOT0NABYO|-iH^ Fourteenth, and Fifteenth Centuries. By 
 
 jTSr^U^^ i^onilt^'L VV. -■ and 594. 1873. In wrapper, 
 iE^^rfr^Bya^tnese. Crown 8vo,^p. m, cloth. 1874. 2s. 6d. 
 
 STTOIESopman. y I- j^^j.^ ^j ^^^^^^ 
 
 ntrhaTln%S^^t^7U\Ht\?Eng^sh Translation, by Mu^C>oomara 
 c„,n,v. F.E.A.S. Demy 8vo. L 
 
28 A Catalogue of Important Works, 
 
 SWAMY.— Sdtta Nipata ; or, The Dialogues and Discourses of Gotaina Buddha 
 {2500 years old). Translated from the original Pali, With Notes and Introduc- 
 tion. By Mutu Coomara Swamy, F.R.A.S. Crown 8vo. [Immediateli/. 
 
 SYED AHMAD. — A Sbhibs OF ESSAYS ON THE Life of Mohammed, and Subjects 
 subsidiary thereto. By Syed Ahmad Khan Bahadur, C.S.I. 8^% pp. 532, 
 ■with 4 Tables, 2 Maps, and Plate, cl. 1870. 30s. 
 
 TAFT. — A Peactical Treatise on Opbeative Dentistry. By J. Taft. 8vo, pp. 
 384, 80 Illustrations, cl. 1859. 15s. 
 
 TALBOT.— Ail AiYSis OF THE Oksanisation of THE PRUSSIAN Armt. By Lieuten- 
 ant Gerald F. Talbot, 2d Prussian Dragoon Guards. Eoy. 8vo, pp. 78, cl. 
 1871. 3s. 
 
 TAYLER. — A Eetrospeot of the Eelioious Life op England ; or, Church, 
 Puritanism, and Free Inquiry. By J. J. Tayler, B.A. New Edition. 8vo, 
 pp. xii. and 330; cl. 1869. 6s. 
 
 TECHNOLOGICAL DICTIONARY of the Terms employed in the Arts and Sciences ; 
 Architecture, Civil, Military, and Naval ; Civil Engineering, including Bridge 
 Building; Eoad' and Kailway Making ; Mechanics ; Machine and Engine Making ; 
 Shipbuilding and Navigation; Metallurgy, Mining and Smelting; Artillery; 
 Mathematics ; Physics ; Chemistry ; Mineralogy, &o. With a Preface by Dr K. 
 Karmarsch. Second Edition. 3 vols. 
 
 Vol. I. English-German-French. 8vo, pp. 666. 12s. 
 Vol. 11. German-English-French. 8vo, pp. 646. 10s. 6d. 
 Vol. IIL French-German-English. 8vo, pp. 596. 10s. 6d. 
 
 TECHNOLOGICAL DICTIONARY.— A POCKET DICTIONARY OF Technical Terms 
 USED IN Arts and MANUFAOinRES. English-German-French, Deutsoh-Englisch- 
 Franzosisch, Fran?ais- AUemand- Anglais. , Abridged from the above Techno- 
 logical Dictionary by Kumpf, Mothes, and Unverzagt. With the addition of 
 Commercial Terms. 3 vols. sq. 12mo. Paper,, 9s. ; cloth, 12s. 
 
 THEAtRE Franjais Moderne. a Selection of Modem French Plays. Edited by 
 the Eev. P. H. E. Brette, B.D. ; C. Cassal, LL.D. ; and Th. Karoher, LL.B. 
 
 First Series, in 1 vol.,.cr. 8vo,-oL, 63., containing — 
 
 Charlotte CoRDAY. A Tragedy.- By F. Ponsard. Edited, with English Notes 
 
 and Notice on Ponsard, by Professor C. Cassal, LL.D. Pp. xii. and 134. Sepa- 
 rately, 2s. 6d. 
 Diane. A Drama in Verse. By Einile Augier. Edited, with English Notes and 
 
 Notice on Augier, by Th. Karcher, LL.B. Pp. xiv. and 145. Separately, 
 
 2s. 6d. 
 Le Voyage X Dieppe, A Comedy in Pirose. By Wafflard and Fulgence. Edited, 
 
 with English Notes, by the Eev. P. H. E. Brette, B.D. Pp. 104. Separately, 
 
 2s. 6d. 
 
 Seoonti Series, cr. 8to, cl., 6s., containing — 
 Moli^re. A Drama in Prose. By George Sand. Edited, with English Notes 
 
 and Notice of George Sand,, by Th. Karoher,. LL.B. Fcap. 8vo, pp. xx. and 
 
 170, cl. Separately, 3s. 6d. 
 Les Aristooeaties. a Comedy in Verse. By Etienne Arago. Edited, witkEng- 
 
 lish Notes and Notice of Etienne Arago, by the Eev. P. H. E. Brette, B.D. 2d 
 
 Edition. Fcap. 8vo, pp. xiv. and 236, cl. Separately, 4s. 
 
 Third Series, or. Svo, cl., 63., pontaining — 
 Les Faux Bonshommes. A Comedy. By Theodore Barri&e and Ernest Ca- 
 
 pendu. Edited, with English Notes and Notice on Barrifere, by Professor C. 
 
 Cassal, LL.D. Fcap. 8vo, pp. xvi. and 304. 1868. Separately, 43. 
 L'HoNNEDR ET l' ARGENT. A Comedy. By Fran9ois Ponsard. Edited, with 
 
 English Notes and Memoir of Ponsard, by Professor C. Cassal, LL.D. 2d 
 
 Edition. Fcap. 8vo, pp. xvi. and 171, cl. 1869. Separately, 3s. 6d. 
 THOM.— St Paul's Epistles to the Corinthians. An attempt to convey their 
 Spirit and Significance. By the Eav, J, H. Thom. 8vo, pp. xii. and 408, cl, 
 1861. 6s, 
 
Published by Trubner & Co. 29 
 
 THOMAS.— Early Sassaotan Insoeiptions, Seals, and Coins, illustrating the 
 Early History of the Sassaniau Dynasty, containing Proclamations of ArdesMr 
 Babek, Sapor I., and his Successors. With a Critical Examination and Explana- 
 tion of the celebrated Inscription in the HJijlatad Cave, demonstrating that Sapor, 
 the Conqueror of Valerian, was a professing Christian. By Edward Thomas, Esq. 
 Illustrated. 8to, pp. 148, ol. Ya. 6d. 
 
 THOMAS.— The Chkonioles of the .Pathaw Kings of Pebli. Illustrated by 
 Coins, Inscriptions, and, other Antiquarian Remains. By E. Thomas, F.R.A.S. 
 "With Plates and Cuts. Demy Syq, pp. xxiv. and 467, cl.' 1871. 28s. 
 
 THOBIAS.— The Eevenue Resodpoes oe the Mughal Empire in India, from 
 A.D. 1593 to A.D. 1707. A Supplement to "The Chronicles of the Path&n Kings 
 of DehU." By B. Thomas^, F.R.S. 8to, pp. 60, ol. 3s. 6d. 
 
 THOMAS.— Sassanian Coins. Communicated to the Numismatic -Society of 
 London. By B. Thomas, E.R.S. Two Parts, 12mo, pp. 43, 3 Plates and a Cut, 
 sd. Ss. 
 
 THOMAS.— The Theory and Practice of 'Creole Grammar. By J. J. Thomas. 
 Svo, pp. viii. and 135, bds. 13s. 
 
 THOMSON.— Institutes of the -Laws of Ceylon. By Henry Byerley Thomson, 
 Second Puisne Judge of the Supreme Court of Ceylon. In 2 toIs. 8vo, pp. xx. 
 and 647, ,pp. xx. and,713, ol. With Appendices, pp. 71. 186b. h2, Za. 
 
 THORPE —DIPLOMATARIOM Anglicum .ffivi iSaxonioi. A CoUeqtion of English 
 Charters, from the reign of King ^thelberht of Kent, AD DCT., to tta^ of Wil- 
 liam the Conqueror. Containing: I. Miacellaneous Ch^ters. U. Wdls. III. 
 GuMs. IT. Manumissions and Acquittances. With a Translation of the Anglo- 
 Saxon. By the Jate Benjamin Thorpe, Member of the Royal Academy of Sciences 
 at Munich; and of the Society of Netherlandish Literature at Leyden. Svo, pp. 
 xlu. and 682, cl. 1865. £1, Is. 
 
 TICKKOK.-A History of Spanish Literature., Entirely rewritten By George 
 Ticknor! 3 vtfls. or. 8vD, pp. xxiv. atfd 486, »iii. and 506, xiv. imd 524, cl. 1863. 
 £1, 43. 
 
 TOLHAUSEN.-A Synopsis of the Patent Laws of Various Coottries. By A. 
 Tolhausen, Ph.D. Third Edition. 12mo, pp. 62, sd. 1870. Is. bd. 
 
 TrtPomAPHICAI, WORKS -A List of the various Works prepared at the 
 
 ™T0° OGR^HIcl? Ind STATISTICAL DEPARTMENT OF THE WAR OFFICE, may be 
 had on application. _ 
 
 T0SCANI._ITA.IAN CONVERSATIO^L COU^E A^^^^^ 
 
 Italian Language both The^^^^^^^^^^ CoU., London, &c. 
 
 t::Sh°ldi^n"l2mo,PP^iv.and300,.L 1872. 6s. 
 
 TRiiBNER-S AMERICAN AN^ORIE-A.^^^^^ 
 
 the mostimportantWorks publish^^in^ n^^^^ ^^^^^ ^^ Gei^an, Dutch 
 China, andthe BntiA Colonie^. pJJ^'" ^^ijj„gsian Books. Tlie object of 
 Danish, French, I^^ni iCmoifhly Publication is to give a full and particular 
 tlie Publishers m >^5,^ "f. P^'^f i^*^^^^^^ issued in America and the East. Vols. 
 
 Xl-^^Ckf;iS=!S^tSe.Sd I^atet^^^^^^^ 
 
 A aassedWst of BookspubU^^^^^^^ M^h.}>eti^.llnie^. 
 
 *C°ompned S*E JeolNicolas Trubner. In 1 vol. Svo, half bound, pp. 750. 
 
 1(W9. 18s. 
 
30 A Catalogue of Important Worlcs, 
 
 UNGER.— A Shoet Cut ip Reading : The Child's First Book of Lessons. Part I. 
 By "W. H. Unger. Fourth Edition. Cr. 8to, pp. 32, cl. - 1873. 5d. In folio 
 sheets. Pp.44. Sets A to D, lOd. each ; set E, 8d. 1873. Complete, 4s; 
 Sequel to Part I. and Part II. Fourth Edition. Or. 8vo, pp. 64, cl. 1873. 6d. 
 Parts I. and II. Third Edition. ' Demy 8vo, pp. 76, cloth. 1873. Is. 6d. 
 
 UNGER. — W. H. TTngbr's Continuous Supplementaet AVkiting Models, designed 
 to impart not only a good husiuess hand, but correctness in transcribing. Oblong 
 8vo, pp. 40, stiff covers. 1874. 6d. '■ T 
 
 URICOECHEA..— Mapoieoa Colombiana: Catalogo de Todos los Mapas, Pianos, 
 Vistas, &c., relatives ala Am^rioa-E^aflola, Brasil, e Islas adyacentes. Arre- 
 glada cronologicamente i precedida de una introducoion sobi-e la historia cartogra- 
 fica de America. Por el Doctor Eze'ffuiel Uricoechea, de Bog6ta, Nueva GranaSa. 
 8vo, pp. 232, cl. 1860. 6s. 
 
 VAN DE WEYER.— Choix d'Opdscules Philosophiques, Histobiques, Politiques 
 BT LiTTiBAlKES de Sylvain Van de "Weyer, PrecfedSs d'Avantpropos de I'Editeur. 
 Peemieeb SfeiB. Crown 8vo, pp. 374. Eoxburghe style. 186,?. 10s. 6d, 
 Deuxiisme SiRlE. Crown 8vo, pp. 502. Eoxburghe style. 1869. 12s. : 
 
 VAN LAUN (Henri).— Gbammar oe the Feench Language. Parts I. and II. 
 Accidence and Syntax. 13th Edition. Cr. 8vo, pp. 151 and 120, cl. 1874. 4s. 
 Part III.. Exercises. 11th Edition. Cr. Svoj pp.> xii. and 285, clj 1873. 3a. 6d. 
 
 VAN LAUN. — LEgoNS Gbadu^es de TRADUOTroN et de Lecture ; or, Graduated 
 Lessons in Translation and Reading, with Biographical Sketches, Annotations 
 on History, Geography, Synonyms and Style,, and a Dictionary of "Words and 
 Idioms. By Henri Van Lauh. . 4th Edition. 12mo, pp. viii. and 400, cl. 
 1868. 5s. ■ • . ■ 
 
 VELASQUEZ AND Simonne's New Method to Read, Wbitb, and Speak the 
 Spanish Language. Adapted to Ollendorff's System. Post 8vo, pp. 558 cl. 
 1866. 6s. = i-i- . , 
 
 Key. Post 8vo, pp. 174, cl. 4s. 
 
 VELASQUEZ.— A DiOTiONAKT OE the Spanish and English Languages. For 
 the Use of Young Learners and Travellers. By M. Velasquez de la Cadena. 
 In Two Parts. I. Spanish-,English. . II. English-Spanish. 12moi pp. 680. cl 
 1873. 123. 
 
 VELASQUEZ.— A PRONOUNCING DiOTIONABT OS THE SPANISH AND ENGLISH LANGU- 
 AGES. Composed from the Dictionaries of the Spanish Aoademyv Terreos ' and 
 Salv4, a.nd Webster, Worcester, and Walker. Two Parts in one thick volume. 
 By M. Velasquez de la Cadena. Boy. Svo, pp. 1280, cl. 1873. £1, 4s. 
 
 VELASQUEZ.— New Spanish Reader : Passages fifom' the most approved authors, 
 in Prose and Verse. Arranged in progressive order. With Vocabulary. Post 
 8vo, pp. 352, cl. 1866. 6s-. .6d. ' . " 
 
 VELASQUEZ.— An East Introduction to Spanish Conyeesation, containing all 
 that is necessary to make a rapid ' progress in it. Particularly designed for 
 persons .who have little time to study, or are their own instructors. . By M. 
 Velasque? de la Cadena. 12mo, pp. 150, cl. 1863. 2s. 6d. 
 
 VERNON.— Amebioan RaileOad ManUAJ, for the' United States and the Doinihion 
 contaming full Particulars, Statistics, and Maps ; a.\ao-a. History of each Company 
 Compiled by Edward Vernon. 4to, pp. 684, cloth. 1873. 36s. 
 
 VOGEL.— Oif Beer. A Statistical Sketch; , By M. Vogel.' F6ai>; 8vo, pp xii and 
 76, cloth limp. 1874. 2s. . : ■ ;: i , 7^. 
 
 VOYSEY;— The iSling and the Stone. By Charles Voysey, B.A., of St Edmund 
 ' Halli Oxford ; late Vicar of Healaugh, 
 
 Vol; IV. 1869. '8vo, pp X. and 248, cl. 1869. 7s. ei. . ■ • 
 Vol. V. 1871. 8vo,'pp. vi.'!lnd200, cl. '1872; &.: 
 Vol. VL 1872. 8vo, pp. vi. and 268, cl. 1873. 7s. 6d. 
 
Publishedhy Truhner <k Co. 31 
 
 ^w^*^° -""^ Fdlgenoe.— Le Totaqe, I Dieppe. A Comedy in Prose. By 
 Wafflard and Fulgence.. Edited, with Notes, by the Kev. P. H. B. Brette, B.D. 
 Cr. 8vo, pp. 104, ol. 1867. 2s. 6d. 
 
 ^^^'"'N-— Milk Analysis ; a PracticalTreatise on the Examination of Milk and 
 Its Derivatives, Cream, Butter, and Cheese. By J. A. Wanklyn, M.R.C.S., &c. 
 Crown 8vo, pp. viii. and 72, cloth. 1874. 5s. 
 
 WANKLYN AMD Chapman. — "Wateb Analysis. , A Practical Treatise on the 
 
 examination of potable water. By J. Alfred "Wanklyn, M.E.C S , and E. T. 
 
 Chapman, M. CCS. Second Edition. Cr. 8vo, pp. x. and 104, el. 1870. Ss. 
 WAR OFFICE. -A List of the variods Military Manuals and other works 
 
 published under the superintendence op the "War Oppice, may be had on 
 
 application, 
 
 WAKD. — loE : A lecture delivered ]3efore the Keswick Literary Society, and pub- 
 lished by request. To which is appended, a Geological Dream on Skiddaw. By 
 J. Clifton "Ward, F.G.S. 8vo, pp. 28, sd. 1870. la. 
 
 WARD. — Elementary Natural Philosophy ; being a Course of Nine Lectures, 
 specially adapted for the use of Schools and Junior Students. By J. Clifton 
 Ward, F.G.S. Foap. 8v6, pp. viii. and 216, with 154 Illustrations, cl. 1871. 
 OS. 6d. 
 
 WARD. — Elementary Geolosy : A Course of Nine Lectures, for the use of Schools 
 and Junior Students. By J. Clifton Ward, F.G.S. ' Fcap.' 8vo, pp. 292, with 120 
 lUustrations, cl. 1872. 4s. 6d. 
 
 WATSON. — Index to the Native and Scientipio Names op Iotian and other 
 
 Eastern Eoonomio Plants and Products, originally prepared under the autho- 
 rity of the Secretary of State for India in Council. By John Forbes Watson, 
 
 M.D. Imp. 8vo, pp. 650, cL 1868. £1, lis. 6d. 
 WEDGWOOD. — The PbinciMjES op Geometrical Demonstration, reduced from the 
 
 Original Conception of Space and Form. By H. Wedgwood, M.A. 12mo, pp. 48, 
 
 ol. 1844. 2s. 
 WEDGWOOD. — On the Development op the Understandino. By H. Wedgwood, 
 
 A.M. 12mo, pp. 133, cl. 1848. 3s. 
 WEDGWOOD.— The Geometry oe the Three First Books op Euclid. By Direct 
 
 Proof from Definitions Alone. By H. Wedgwood, M.A. 12nio„pp. 104, cl. 
 
 1856. 3s. 
 WEDGWOOD. — On THE ORIGIN DP Language. By H. Wedgwood, M.A. 12mo, 
 
 pp. 165, cl. 1866. 3s. 6d. 
 WEDGWOOD — A DICTIONARY or THE English Language. By H. Wedgwood, 
 
 M A "Vol L (A to D), 8vo, pp. xxiv. and 508, cl., 14s. Vol. IL (E to,P), 8vo, 
 
 CD 578 cl 14s. Vol. ilL, Part I. (Q to Sy), 8vo, pp. 366, 10s. 6d. Vol. IIL, 
 : Part IL (i'to W), 8vo, pp. 200,.5a. 6d., complete.the Work. 1859 to 1865. Price 
 
 complete, 443. 
 WEDGWOOD —A DICTIONARY OP ENGLISH ETYMOLOGY. By H. Wedgwood. 
 
 9^ FrliHoTi' revised and enlarged. With Introduction on the Origin of Language. 
 
 8vn ™ Ix'xii and 744, cl. 1872. £1, 6s. 
 ■nrrnr 'Vrm' Pathology op the Teeth. With special reference to their Anatomy 
 ^ndPhysMo^ By Professor Wedl. Translated by W. E. Boardman, M.D. 8vo, 
 
 105 lUustratfons, ol. 18s. 
 WTJT TV-R An Improved Dictionary ; EngUsh and French, and French and Eng- 
 ^ish .b7k Weller. Roy. 8vo, pp. 384 and 340, cl. 1864. 7s. 6d. 
 TTroT-av-BVTr —The Manufacture op Vinegar, its Theory and Practice; with 
 ^spSeference to the Quick Process. By C. M. WethereU, Ph.D., M.D. 8vo, 
 
 p^ 30, cl. 7a. 6d. 
 t^tAjutpt? —The HISTORY OP India prom the Earliest Ages. By J. Talboys 
 
 SmalTo ^^riJr-Srof pf i^xv^f Ind 680, with 2 Maps, cl. 2U Vol HI. 
 
32 A Catalogue of Important Works, &c. 
 
 WHITNEY. — Lanquagb and the Studt oi' Lanouaob : Twelve Lectures on the 
 Principles of Linguistic Science. By W. D. "Whitney. 3d Edition. Or. 8vo, 
 pp. xii. and 504, ol. 10s. 6d. 
 
 WILLIAMS.— The Middle Kinodom. A Survey of the Geography, Government, 
 Education, &e., of the Chinese Empire. By S. W. Williams. 2 vols. 8vo, pp. 
 viU. and 614, xxii. and 590, with Portraits, Woodcuts,, and Maps. 1871. £1, Is. 
 
 WILSON.— Works of the late Hobace Hatmau Wilson, M.A.., F.E.S., &c. 
 
 Vols. I. and II. Essays and Lectures chiefly on the Religion of the Hindus, by 
 the late H. H. Wilson, M.A., F.II.S., &c. Collected and Edited by Dr Eein- 
 holdEost. 2 vols., pp. xiii. and399, vi. aiid416, cl. 2l8. 
 
 Vols. IIL, IV., and V. Essays Analytical, Critical, and PhUological, on Subjects 
 connected with Sanskrit Literature. Collected and Edited by Dr Eeinhold 
 Eost. 3 vols. Svo, pp. 408, 406, and 390, cl. ' 363. 
 
 Vols. VI., VIL, VIIL, IX., and X. Vishnu Vyaka.%, a System of Hindu Mytho- 
 logy and Tradition. Translated from the original Sanskrit, and Illustrated by 
 Notes derived chiefly from other Puran4s. By the late H. H. Wilson. Edited 
 by Fitzedward Hall, M.A., D.C.L., Oxon. ' Vols. I. to V. Svo, pp. cxl. and 
 200, 344, 344, and 346, cl. £2, 12s. 6d. 
 
 Vols. XI. and XII. Select Specimens of the Theatre of the Hindus. Translated 
 from the original Sanskrit. By the late H. H. Wilson, M.A., r.E.S. Third 
 corrected Edition. 2 vols. 8vo, pp. Ixxi. and 384, iv. and 418, cl. 21s. 
 
 WISE. — COMMENTART ON .THE HlNDU STSTEM OF MEDICINE. By T. A. Wise, 
 M.D. Svo,. pi>. X3C. and 432, ol. 1845. Ts. 6d. 
 
 WOOD.— Cheonos. Mother Earth's 'Biography. -A Eomance of the New School. 
 By Wallace Wood, M.D. Cr. *vo, pp. x7i.-and 334, with Illustration, cl. 1873. 
 6s. 
 
 WRIGHT. — The Homes oe othek Days. A History of Domestic Manners and 
 Sentiments during the Middle Ages. By Thomas Wright, Esq., M.A., F.S.A. 
 With Illustrations from the Illuminations in Contemporary Manuscripts and 
 other Sources. Drawn and Engraved by F. W. Fairholt, Esq., F.S. A. Medium 
 Svo, 350 Woodcuts, pp. xv. and 512, cL 21«. 
 
 WEIGHT. — A VoiiUME op Vooabulabies, illustrating the Condition -and Manners of 
 our Forefathers, as well as the History of the forms of Elementary Education, and 
 of the Languages -Spoken in this Island from the Tenth Century to the Fifteenth. 
 Edited by Thomas Wright, Esq., M.A., F.SA., &c. &c. [JTw thu Press. 
 
 WRIGHT. — The Celt, -the Soman, and the Saxon ; a History of the Early 
 Inhabitants of Britain down to the Conversion of the Anglo-Saxons to Christianity. 
 Illustrated by -the Ancient Eemains brought to liglit by Eecent Eesearch. By 
 Thomas Wright, Esq., M.A., F.S. A., &o. &c. Third /Corrected and Enlarged 
 Edition. [In the Presi. 
 
 ZELLER. — Stbauss AND Eenan. An Essay by E. Zeller. Translated from the 
 German. Post Svo, pp. 110^ cl. 1866. 2s. 6d.