,,sacred ,,books ,,of ,,the ,,east ,including ,selections from the ,vedic ,hymns1 ,zend-,avesta1 ,dhammapada1 ,upanishads1 the ,koran1 and the ,life of ,buddha1 with ,critical and ,biographical ,sketches by ,epiphanius ,wilson1 ,a4,m4 #aijj ,,contents ,,vedic ,,hymns ,introduction ,to the ,unknown ,god ,to the ,maruts ,to the ,maruts and ,indra ,to ,indra and the ,maruts ,to ,agni and the ,maruts ,to ,rudra ,to ,rudra ,to ,agn and the ,maruts ,to ,vyu ,to ,vyu ,indra and ,agastya3 ,a ,dialogue ,to ,soma and ,rudra ,to ,rudra ,to ,vta ,to ,vta ,,the ,,zend-,,avesta ,introduction ,discovery of the ,zend-,avesta ,the ,creation ,myth of ,yima ,the ,earth ,contracts and ,outrages ,uncleanness ,funerals and ,purification ,cleansing the ,unclean ,spells ,recited ,during the ,cleansing ,to ,fires1 ,waters1 ,plants ,to the ,earth and the ,sacred ,waters ,prayer for ,helpers ,a ,prayer for ,sanctity and its ,benefits ,to the ,fire ,to the ,bountiful ,immortals ,praise of the ,holy ,bull ,to ,rain as a ,healing ,power ,to the ,waters and ,light of the ,sun ,to the ,waters and ,light of the ,moon ,to the ,waters and ,light of the ,stars ,,the ,,dhammapada ,introduction ,,chapter ,i4--,the ,twin-,verses ,,ii4--,on ,earnestness ,,iii4--,thought ,,iv4--,flowers ,v4--,the ,fool ,,vi4--,the ,wise ,man ,,vii4--,the ,venerable ,,viii4--,the ,thousands ,,ix4--,evil ,x4--,punishment ,,xi4--,old ,age ,,xii4--,self ,,xiii4--,the ,world ,,xiv4--,the ,buddha--,the ,awakened ,,xv4--,happiness ,,xvi4--,pleasure ,,xvii4--,anger ,,xviii4--,impurity ,,xix4--,the ,just ,,xx4--,the ,way ,,xxi4--,miscellaneous ,,xxii4--,the ,downward ,course ,,xxiii4--,the ,elephant ,,xxiv4--,thirst ,,xxv4--,the ,bhikshu ,,xxvi4--,the ,brhmana ,,the ,,upanishads ,introduction ,,kaush,,taki-,,upanishad4-- ,the ,couch of ,brahman ,knowledge of the ,living ,spirit ,life and ,consciousness ,,selections ,,from ,,the ,,koran ,introduction ,mohammed and ,mohammedanism ,chapter ,i4----,entitled1 the ,preface ,chapter ,,ii4---,entitled1 the ,cow ,chapter ,,iii4--,entitled1 the ,family of ,imran ,chapter ,,iv4---,entitled1 ,women ,chapter ,v4----,entitled1 the ,table ,,life ,,of ,,buddha ,introduction ,,chapter ,i4-- ,the ,birth ,living in the ,palace ,disgust at ,sorrow ,putting ,away ,desire ,leaving the ,city ,,chapter ,,ii4-- ,the ,return of ,kandaka ,entering the ,place of ,austerities ,the ,general ,grief of the ,palace ,the ,mission to ,seek the ,prince ,,chapter ,,iii4-- ,bimbisara ,rga ,invites the ,prince ,the ,reply to ,bimbisara ,rga ,visit to rada ,udrarama ,defeats ,mara ,o-wei-san-pou-ti 7,abhisambodhi7 ,turning the ,law-wheel ,,chapter ,,iv4-- ,bimbisara ,rga ,becomes a ,disciple ,the ,great ,disciple ,becomes a ,hermit ,conversion of the ,supporter of the ,orphans and ,destitute ,interview ,between ,father and ,son ,receiving the ,getavana ,vihara ,escaping the ,drunken ,elephant and ,devadatta ,the ,lady mra ,sees ,buddha ,,chapter ,v4-- ,by ,spiritual ,power ,fixing ,his ,term of ,years ,the ,differences of the ,likkhavis ,parinirvana ,mahaparinirvana ,praising ,nirvana ,division of the ,sariras ,,vedic ,,hymns ,translation by ,f4 ,max ,mller4 ,,introduction ,the ,vedic ,hymns are among the most interesting portions of ,hindoo literature4 ,in form and spirit they resemble both the poems of the ,hebrew psalter and the lyrics of ,pindar4 ,they deal with the most elemental religious conceptions and are full of the imagery of nature4 ,it would be absurd to deny to very many of them the possession of the truest poetic inspiration4 ,the scenery of the ,himalayas1 ice and snow1 storm and tempest1 lend their majesty to the strains of the ,vedic poet4 ,he describes the storm sweeping over the white-crested mountains till the earth1 like a hoary king1 trembles with fear4 ,the ,maruts1 or storm-gods1 are terrible1 glorious1 musical1 riding on strong-hoofed1 never-wearying steeds4 ,there is something ,homeric1 ,pindaric in these epithets4 ,yet ,soma and ,rudra are addressed1 though they wield sharp weapons2 and sharp bolts1 i4e41 those of the lightning1 are spoken of as kind friends4 ,deliver us1 says the poet1 from the snare of ,varuna1 and guard us1 as kind-hearted gods4 ,one of the most remarkable of these hymns is that addressed to the ,unknown ,god4 ,the poet says3 ,in the beginning there arose the ,golden ,child4 ,as soon as he was born he alone was the lord of all that is4 ,he established the earth and this heaven4 ,the hymn consists of ten stanzas1 in which the ,deity is celebrated as the maker of the snowy mountains1 the sea and the distant river1 who made fast the awful heaven1 ,he who alone is ,god above all gods1 before whom heaven and earth stand trembling in their mind4 ,each stanza concludes with the refrain1 ,who is the ,god to whom we shall offer sacrifice8 ,we have in this hymn a most sublime conception of the ,supreme ,being1 and while there are many ,vedic hymns whose tone is pantheistic and seems to imply that the wild forces of nature are ,gods who rule the world1 this hymn to the ,unknown ,god is as purely monotheistic as a psalm of ,david1 and shows a spirit of religious awe as profound as any we find in the ,hebrew ,scriptures4 ,it is very difficult to arrive at the true date of the ,vedas4 ,the word ,veda means knowledge1 and is applied to unwritten literature4 ,the ,vedas are therefore the oldest ,sanscrit writings which exist1 and stand in the same class with regard to ,hindoo literature as ,homer does with regard to ,greek literature4 ,probably the earliest ,vedas were recited a thousand years before ,christ1 while the more recent of the hymns date about five hundred before ,christ4 ,we must therefore consider them to be the most primitive form of ,aryan poetry in existence4 ,there is in the ,west a misunderstanding as to the exact meaning of ,vedic and ,sanscrit2 for the latter is often used as if it were synonymous with ,indian2 whereas1 only the later ,indian literature can be classed under that head1 and ,vedic is often used to indicate only the ,vedic ,hymns1 whereas it really denotes ,hymns1 ,brhmanas1 ,upanishads1 and ,sutras2 in fact1 all literature which orthodox ,hindoos regard as sacred4 ,the correct distinction then between the ,vedic and the ,sanscrit writings is that of holy writ and profane literature4 ,e4,w4 ,,vedic ,,hymns ,,to ,,the ,,unknown ,,god ,in the beginning there arose the ,golden ,child4 ,as soon as born1 he alone was the lord of all that is4 ,he established the earth and this heaven3--,who is the ,god to whom we shall offer sacrifice8 ,he who gives breath1 he who gives strength1 whose command all the bright gods revere1 whose shadow is immortality1 whose shadow is death3--,who is the ,god to whom we shall offer sacrifice8 ,he who through his might became the sole king of the breathing and twinkling world1 who governs all this1 man and beast3--,who is the ,god to whom we shall offer sacrifice8 ,he through whose might these snowy mountains are1 and the sea1 they say1 with the distant river2 he of whom these regions are indeed the two arms3--,who is the ,god to whom we shall offer sacrifice8 ,he through whom the awful heaven and the earth were made fast1 he through whom the ether was established1 and the firmament2 he who measured the air in the sky3--,who is the ,god to whom we shall offer sacrifice8 ,he to whom heaven and earth1 standing firm by his will1 look up1 trembling in their mind2 he over whom the risen sun shines forth3--,who is the ,god to whom we shall offer sacrifice8 ,when the great waters went everywhere1 holding the germ1 and generating light1 then there arose from them the breath of the gods3--,who is the ,god to whom we shall offer sacrifice8 ,he who by his might looked even over the waters which held power and generated the sacrifice1 he who alone is ,god above all gods3--,who is the ,god to whom we shall offer sacrifice8 ,may he not hurt us1 he who is the begetter of the earth1 or he1 the righteous1 who begat the heaven2 he who also begat the bright and mighty waters3--,who is the ,god to whom we shall offer sacrifice8 ,pragpati1 no other than thou embraces all these created things4 ,may that be ours which we desire when sacrificing to thee3 may we be lords of wealth6 ,,to ,,the ,,maruts#a ,i ,come hither1 ,maruts1 on your chariots charged with lightning1 resounding with beautiful songs1 stored with spears1 and winged with horses6 ,fly to us like birds1 with your best food1 you mighty ones6 ,they come gloriously on their red1 or1 it may be1 on their tawny horses which hasten their chariots4 ,he who holds the axe is brilliant like gold2--with the tire of the chariot they have struck the earth4 ,on your bodies there are daggers for beauty2 may they stir up our minds as they stir up the forests4 ,for yourselves1 ,o well-born ,maruts1 the vigorous among you shake the stone for distilling ,soma4 ,days went round you and came back1 ,o hawks1 back to this prayer1 and to this sacred rite2 the ,gotamas making prayer with songs1 pushed up the lid of the cloud to drink4 ,no such hymn was ever known as this which ,gotama sounded for you1 ,o ,maruts1 when he saw you on golden wheels1 wild boars rushing about with iron tusks4 ,this comforting speech rushes sounding towards you1 like the speech of a suppliant3 it rushed freely from our hands as our speeches are wont to do4 ,,ii ,let us now proclaim for the robust host1 for the herald of the powerful ,indra1 their ancient greatness6 ,o ye strong-voiced ,maruts1 you heroes1 prove your powers on your march1 as with a torch1 as with a sword6 ,like parents bringing a dainty to their own son1 the wild ,maruts play playfully at the sacrifices4 ,the ,rudras reach the worshipper with their protection1 strong in themselves1 they do not fail the sacrificer4 ,for him to whom the immortal guardians have given fulness of wealth1 and who is himself a giver of oblations1 the ,maruts1 who gladden men with the milk of rain1 pour out1 like friends1 many clouds4 ,you who have stirred up the clouds with might1 your horses rushed forth1 self-guided4 ,all beings who dwell in houses are afraid of you1 your march is brilliant with your spears thrust forth4 ,when they whose march is terrible have caused the rocks to tremble1 or when the manly ,maruts have shaken the back of heaven1 then every lord of the forest fears at your racing1 each shrub flies out of your way1 whirling like chariot-wheels4 ,you1 ,o terrible ,maruts1 whose ranks are never broken1 favorably fulfil our prayer6 ,wherever your glory-toothed lightning bites1 it crunches cattle1 like a well-aimed bolt4 ,the ,maruts whose gifts are firm1 whose bounties are never ceasing1 who do not revile1 and who are highly praised at the sacrifices1 they sing their song for to drink the sweet juice3 they know the first manly deeds of the hero ,indra4 ,the man whom you have guarded1 ,o ,maruts1 shield him with hundredfold strongholds from injury and mischief--the man whom you1 ,o fearful1 powerful singers1 protect from reproach in the prosperity of his children4 ,on your chariots1 ,o ,maruts1 there are all good things1 strong weapons are piled up clashing against each other4 ,when you are on your journeys1 you carry the rings on your shoulders1 and your axle turns the two wheels at once4 ,in their manly arms there are many good things1 on their chests golden chains1 flaring ornaments1 on their shoulders speckled deer-skins1 on their fellies sharp edges2 as birds spread their wings1 they spread out splendors behind4 ,they1 mighty by might1 all-powerful powers1 visible from afar like the heavens with the stars1 sweet-toned1 soft-tongued singers with their mouths1 the ,maruts1 united with ,indra1 shout all around4 ,this is your greatness1 ,o well-born ,maruts6--your bounty extends far1 as the sway of ,aditi4 ,not even ,indra in his scorn can injure that bounty1 on whatever man you have bestowed it for his good deeds4 ,this is your kinship with us1 ,o ,maruts1 that you1 immortals1 in former years have often protected the singer4 ,having through this prayer granted a hearing to man1 all these heroes together have become well known by their valiant deeds4 ,that we may long flourish1 ,o ,maruts1 with your wealth1 ,o ye racers1 that our men may spread in the camp1 therefore let me achieve the rite with these offerings4 ,may this praise1 ,o ,maruts1 this song of ,mndrya1 the son of ,mna1 the poet1 ask you with food for offspring for ourselves6 ,may we have an invigorating autumn1 with quickening rain6 ,,iii ,for the manly host1 the joyful1 the wise1 for the ,maruts bring thou1 ,o ,nodhas1 a pure offering4 ,i prepare songs1 like as a handy priest1 wise in his mind1 prepares the water1 mighty at sacrifices4 ,they are born1 the tall bulls of heaven1 the manly youths of ,rudra1 the divine1 the blameless1 pure1 and bright like suns2 scattering raindrops1 full of terrible designs1 like giants4 ,the youthful ,rudras1 they who never grow old1 the slayers of the demon1 have grown irresistible like mountains4 ,they throw down with their strength all beings1 even the strongest1 on earth and in heaven4 ,they deck themselves with glittering ornaments for a marvellous show2 on their chests they fastened gold chains for beauty2 the spears on their shoulders pound to pieces2 they were born together by themselves1 the men of ,dyu4 ,they who confer power1 the roarers1 the devourers of foes1 they made winds and lightnings by their powers4 ,the shakers milk the heavenly udders1 they sprinkle the earth all round with milk4 ,the bounteous ,maruts pour forth water1 mighty at sacrifices1 the fat milk of the clouds4 ,they seem to lead about the powerful horse1 the cloud1 to make it rain2 they milk the thundering1 unceasing spring4 ,mighty they are1 powerful1 of beautiful splendor1 strong in themselves like mountains1 yet swiftly gliding along2--you chew up forests1 like wild elephants1 when you have assumed your powers among the red flames4 ,like lions they roar1 the wise ,maruts1 they are handsome like gazelles1 the all-knowing4 ,by night with their spotted rain-clouds and with their spears--lightnings--they rouse the companions together1 they whose ire through strength is like the ire of serpents4 ,you who march in companies1 the friends of man1 heroes1 whose ire through strength is like the ire of serpents1 salute heaven and earth6 ,on the seats on your chariots1 ,o ,maruts1 the lightning stands1 visible like light4 ,all-knowing1 surrounded with wealth1 endowed with powers1 singers1 men of endless prowess1 armed with strong rings1 they1 the archers1 have taken the arrow in their fists4 ,the ,maruts who with the golden tires of their wheels increase the rain1 stir up the clouds like wanderers on the road4 ,they are brisk1 indefatigable1 they move by themselves2 they throw down what is firm1 the ,maruts with their brilliant spears make everything to reel4 ,we invoke with prayer the offspring of ,rudra1 the brisk1 the pure1 the worshipful1 the active4 ,cling for happiness-sake to the strong company of the ,maruts1 the chasers of the sky1 the powerful1 the impetuous4 ,the mortal whom ye1 ,maruts1 protected1 he indeed surpasses people in strength through your protection4 ,he carries off booty with his horses1 treasures with his men2 he acquires honorable wisdom1 and he prospers4 ,give1 ,o ,maruts1 to our lords strength glorious1 invincible in battle1 brilliant1 wealth-acquiring1 praiseworthy1 known to all men4 ,let us foster our kith and kin during a hundred winters4 ,will you then1 ,o ,maruts1 grant unto us wealth1 durable1 rich in men1 defying all onslaughts8--wealth a hundred and a thousand-fold1 always increasing8--,may he who is rich in prayers come early and soon6 ,,iv ,sing forth1 ,o ,kanvas1 to the sportive host of your ,maruts1 brilliant on their chariots1 and unscathed1--they who were born together1 self-luminous1 with the spotted deer1 the spears1 the daggers1 the glittering ornaments4 ,i hear their whips1 almost close by1 when they crack them in their hands2 they gain splendor on their way4 ,sing forth the god-given prayer to the wild host of your ,maruts1 endowed with terrible vigor and strength4 ,celebrate the bull among the cows1 for it is the sportive host of the ,maruts2 he grew as he tasted the rain4 ,who1 ,o ye men1 is the strongest among you here1 ye shakers of heaven and earth1 when you shake them like the hem of a garment8 ,at your approach the son of man holds himself down2 the gnarled cloud fled at your fierce anger4 ,they at whose racings the earth1 like a hoary king1 trembles for fear on their ways1 their birth is strong indeed3 there is strength to come forth from their mother1 nay1 there is vigor twice enough for it4 ,and these sons1 the singers1 stretched out the fences in their racings2 the cows had to walk knee-deep4 ,they cause this long and broad unceasing rain to fall on their ways4 ,o ,maruts1 with such strength as yours1 you have caused men to tremble1 you have caused the mountains to tremble4 ,as the ,maruts pass along1 they talk together on the way3 does anyone hear them8 ,come fast on your quick steeds6 there are worshippers for you among the ,kanvas3 may you well rejoice among them4 ,truly there is enough for your rejoicing4 ,we always are their servants1 that we may live even the whole of life4 ,v ,to every sacrifice you hasten together1 you accept prayer after prayer1 ,o quick ,maruts6 ,let me therefore bring you hither by my prayers from heaven and earth1 for our welfare1 and for our great protection2 the shakers who were born to bring food and light1 self-born and self-supported1 like springs1 like thousandfold waves of water1 aye1 visibly like unto excellent bulls1 those ,maruts1 like ,soma-drops1 which squeezed from ripe stems dwell1 when drunk1 in the hearts of the worshipper--see how on their shoulders there clings as if a clinging wife2 in their hands the quoit is held and the sword4 ,lightly they have come down from heaven of their own accord3 ,immortals1 stir yourselves with the whip6 ,the mighty ,maruts on dustless paths1 armed with brilliant spears1 have shaken down even the strong places4 ,o ye ,maruts1 who are armed with lightning-spears1 who stirs you from within by himself1 as the jaws are stirred by the tongue8 ,you shake the sky1 as if on the search for food2 you are invoked by many1 like the solar horse of the day4 ,where1 ,o ,maruts1 is the top1 where the bottom of the mighty sky where you came8 ,when you throw down with the thunderbolt what is strong1 like brittle things1 you fly across the terrible sea6 ,as your conquest is violent1 splendid1 terrible1 full and crushing1 so1 ,o ,maruts1 is your gift delightful1 like the largess of a liberal worshipper1 wide-spreading1 laughing like heavenly lightning4 ,from the tires of their chariot-wheels streams gush forth1 when they send out the voice of the clouds2 the lightnings smiled upon the earth1 when the ,maruts shower down fatness4 ,prisni brought forth for the great fight the terrible train of the untiring ,maruts3 when fed they produced the dark cloud1 and then looked about for invigorating food4 ,may this praise1 ,o ,maruts1 this song of ,mndrya1 the son of ,mna1 the poet1 ask you with food for offspring for ourselves6 ,may we have an invigorating autumn1 with quickening rain6 ,,vi ,the ,maruts charged with rain1 endowed with fierce force1 terrible like wild beasts1 blazing in their strength1 brilliant like fires1 and impetuous1 have uncovered the rain-giving cows by blowing away the cloud4 ,the ,maruts with their rings appeared like the heavens with their stars1 they shone wide like streams from clouds as soon as ,rudra1 the strong man1 was born for you1 ,o golden-breasted ,maruts1 in the bright lap of ,prisni4 ,they wash their horses like racers in the courses1 they hasten with the points of the reed on their quick steeds4 ,o golden-jawed ,maruts1 violently shaking your jaws1 you go quick with your spotted deer1 being friends of one mind4 ,those ,maruts have grown to feed all these beings1 or1 it may be1 they have come hither for the sake of a friend1 they who always bring quickening rain4 ,they have spotted horses1 their bounties cannot be taken away1 they are like headlong charioteers on their ways4 ,o ,maruts1 wielding your brilliant spears1 come hither on smooth roads with your fiery cows whose udders are swelling2 being of one mind1 like swans toward their nests1 to enjoy the sweet offering4 ,o one-minded ,maruts1 come to our prayers1 come to our libations like ,indra praised by men6 ,fulfil our prayer1 like the udder of a barren cow1 and make the prayer glorious by booty to the singer4 ,grant us this strong horse for our chariot1 a draught that rouses our prayers1 from day to day1 food to the singers1 and to the poet in our homesteads luck1 wisdom1 inviolable and invincible strength4 ,when the gold-breasted ,maruts harness the horses to their chariots1 bounteous in wealth1 then it is as if a cow in the folds poured out to her calf copious food1 to every man who has offered libations4 ,whatever mortal enemy may have placed us among wolves1 shield us from hurt1 ye ,vasus6 ,turn the wheels with burning heat against him1 and strike down the weapon of the impious fiend1 ,o ,rudras6 ,your march1 ,o ,maruts1 appears brilliant1 whether even friends have milked the udder of ,prisni1 or whether1 ,o sons of ,rudra1 you mean to blame him who praises you1 and to weaken those who are weakening ,trita1 ,o unbeguiled heroes4 ,we invoke you1 the great ,maruts1 the constant wanderers1 at the offering of the rapid ,vishnu2 holding ladles and prayerful we ask the golden-colored and exalted ,maruts for glorious wealth4 ,the ,dasagvas carried on the sacrifice first2 may they rouse us at the break of dawn4 ,like the dawn1 they uncover the dark nights with the red rays1 the strong ones1 with their brilliant light1 as with a sea of milk4 ,with the morning clouds1 as if with glittering red ornaments1 these ,maruts have grown great in the sacred places4 ,streaming down with rushing splendor1 they have assumed their bright and brilliant color4 ,approaching them for their great protection to help us1 we invoke them with this worship1 they whom ,trita may bring near1 like the five ,hotri priests for victory1 descending on their chariot to help4 ,may that grace of yours by which you help the wretched across all anguish1 and by which you deliver the worshipper from the reviler1 come hither1 ,o ,maruts2 may your favor approach us like a cow going to her calf6 ,,vii ,i come to you with this adoration1 with a hymn ,i implore the favor of the quick ,maruts4 ,o ,maruts1 you have rejoiced in it clearly1 put down then all anger and unharness your horses6 ,this reverent praise of yours1 ,o ,maruts1 fashioned in the heart1 has been offered by the mind1 ,o gods6 ,come to it1 pleased in your mind1 for you give increase to our worship4 ,may the ,maruts when they have been praised be gracious to us1 and likewise ,indra1 the best giver of happiness1 when he has been praised4 ,may our lances through our valor stand always erect1 ,o ,maruts6 ,i am afraid of this powerful one1 and trembling in fear of ,indra4 ,for you the offerings were prepared--we have now put them away1 forgive us6 ,thou through whom the ,mnas see the mornings1 whenever the eternal dawns flash forth with power1 ,o ,indra1 ,o strong hero1 grant thou glory to us with the ,maruts1 terrible with the terrible ones1 strong and a giver of victory4 ,o ,indra1 protect thou these bravest of men1 let thy anger be turned away from the ,maruts1 for thou hast become victorious together with those brilliant heroes4 ,may we have an invigorating autumn1 with quickening rain6 ,,viii ,o ,maruts1 that man in whose dwelling you drink the ,soma1 ye mighty sons of heaven1 he indeed has the best guardians4 ,you who are propitiated either by sacrifices or from the prayers of the sage1 hear the call1 ,o ,maruts6 ,aye1 the powerful man to whom you have granted a sage1 he will live in a stable rich in cattle4 ,on the altar of this strong man ,soma is poured out in daily sacrifices2 praise and joy are sung4 ,to him let the mighty ,maruts listen1 to him who surpasses all men1 as the flowing rain-clouds pass over the sun4 ,for we1 ,o ,maruts1 have sacrificed at many harvests1 through the mercies of the storm-gods4 ,may that mortal be blessed1 ,o chasing ,maruts1 whose offerings you carry off4 ,you take notice either of the sweat of him who praises you1 ye men of true strength1 or of the desire of the suppliant4 ,o ye of true strength1 make this manifest with might6 strike the fiend with your lightning6 ,hide the hideous darkness1 destroy every tusky fiend4 ,make the light which we long for6 ,,ix ,endowed with exceeding vigor and power1 the singers1 the never flinching1 the immovable1 the impetuous1 the most beloved and most manly1 have decked themselves with their glittering ornaments1 a few only1 like the heavens with the stars4 ,when you have seen your way through the clefts1 like birds1 ,o ,maruts1 on whatever road it be1 then the clouds on your chariots trickle everywhere1 and you pour out the honey-like fatness for him who praises you4 ,at their racings the earth shakes1 as if broken1 when on the heavenly paths they harness their deer for victory4 ,they the sportive1 the roaring1 with bright spears1 the shakers of the clouds have themselves glorified their greatness4 ,that youthful company1 with their spotted horses1 moves by itself2 hence it exercises lordship1 invested with powers4 ,thou indeed art true1 thou searchest out sin1 thou art without blemish4 ,therefore the manly host will help this prayer4 ,we speak after the kind of our old father1 our tongue goes forth at the sight of the ,soma3 when the singers had joined ,indra in deed1 then only they took their holy names2--these ,maruts1 armed with beautiful rings1 obtained splendors for their glory1 they obtained rays1 and men to celebrate them2 nay1 armed with daggers1 speeding along1 and fearless1 they found the beloved domain of the ,maruts4 ,x ,what then now8 ,when will you take us as a dear father takes his son by both hands1 ,o ye gods1 for whom the sacred grass has been trimmed8 ,where now8 ,on what errand of yours are you going1 in heaven1 not on earth8 ,where are your cows sporting8 ,where are your newest favors1 ,o ,maruts8 ,where the blessings8 ,where all delights8 ,if you1 sons of ,prisni1 were mortals1 and your praiser an immortal1 then never should your praiser be unwelcome1 like a deer in pasture grass1 nor should he go on the path of ,yama4 ,let not one sin after another1 difficult to be conquered1 overcome us2 may it depart together with greed4 ,truly they are terrible and powerful2 even to the desert the ,rudriyas bring rain that is never dried up4 ,the lightning lows like a cow1 it follows as a mother follows after her young1 when the shower of the ,maruts has been let loose4 ,even by day the ,maruts create darkness with the water-bearing cloud1 when they drench the earth4 ,then from the shouting of the ,maruts over the whole space of the earth1 men reeled forward4 ,maruts on your strong-hoofed1 never-wearying steeds go after those bright ones1 which are still locked up4 ,may your fellies be strong1 the chariots1 and their horses1 may your reins be well-fashioned4 ,speak forth forever with thy voice to praise the ,lord of prayer1 ,agni1 who is like a friend1 the bright one4 ,fashion a hymn in thy mouth6 ,expand like the cloud6 ,sing a song of praise4 ,worship the host of the ,maruts1 the terrible1 the glorious1 the musical4 ,may they be magnified here among us4 ,,xi ,let your voice-born prayers go forth to the great ,vishnu1 accompanied by the ,maruts1 ,evaymarut1 and to the chasing host1 adorned with good rings1 the strong1 in their jubilant throng1 to the shouting power of the ,maruts4 ,o ,maruts1 you who are born great1 and proclaim it yourselves by knowledge1 ,evaymarut1 that power of yours cannot be approached by wisdom1 that power of theirs cannot be approached by gift or might2 they are like unapproachable mountains4 ,they who are heard with their voice from the high heaven1 the brilliant and strong1 ,evaymarut1 in whose council no tyrant reigns1 the rushing chariots of these roaring ,maruts come forth1 like fires with their own lightning4 ,the wide-striding ,vishnu strode forth from the great common seat1 ,evaymarut4 ,when he has started by himself from his own place along the ridges1 ,o ye striving1 mighty ,maruts1 he goes together with the heroes1 conferring blessings4 ,impetuous1 like your own shout1 the strong one made everything tremble1 the terrible1 the wanderer1 the mighty1 ,evaymarut2 strong with him you advanced self-luminous1 with firm reins1 golden colored1 well armed1 speeding along4 ,your greatness is infinite1 ye ,maruts1 endowed with full power1 may that terrible power help1 ,evaymarut4 ,in your raid you are indeed to be seen as charioteers2 deliver us therefore from the enemy1 like shining fires4 ,may then these ,rudras1 lively like fires and with vigorous shine1 help1 ,evaymarut4 ,the seat of the earth is stretched out far and wide1 when the hosts of these faultless ,maruts come quickly to the races4 ,come kindly on your path1 ,o ,maruts1 listen to the call of him who praises you1 ,evaymarut4 ,confidants of the great ,vishnu1 may you together1 like charioteers1 keep all hateful things far1 by your wonderful skill4 ,come zealously to our sacrifice1 ye worshipful1 hear our guileless call1 ,evaymarut4 ,like the oldest mountains in the sky1 ,o wise guardians1 prove yourselves for him irresistible to the enemy4 ,,xii ,o ,syvsva1 sing boldly with the ,maruts1 the singers who1 worthy themselves of sacrifice1 rejoice in their guileless glory according to their nature4 ,they are indeed boldly the friends of strong power2 they on their march protect all who by themselves are full of daring4 ,like rushing bulls1 these ,maruts spring over the dark cows1 and then we perceive the might of the ,maruts in heaven and on earth4 ,let us boldly offer praise and sacrifice to your ,maruts1 to all them who protect the generation of men1 who protect the mortal from injury4 ,they who are worthy1 bounteous1 men of perfect strength1 to those heavenly ,maruts who are worthy of sacrifice1 praise the sacrifice6 ,the tall men1 coming near with their bright chains1 and their weapon1 have hurled forth their spears4 ,behind these ,maruts there came by itself the splendor of heaven1 like laughing lightnings4 ,those who have grown up on earth1 or in the wide sky1 or in the realm of the rivers1 or in the abode of the great heaven1 praise that host of the ,maruts1 endowed with true strength and boldness1 whether those rushing heroes have by themselves harnessed their horses for triumph1 or whether these brilliant ,maruts have in the speckled cloud clothed themselves in wool1 or whether by their strength they cut the mountain asunder with the tire of their chariot2 call them comers1 or goers1 or enterers1 or followers1 under all these names1 they watch on the straw for my sacrifice4 ,the men watch1 and their steeds watch4 ,then1 so brilliant are their forms to be soon1 that people say1 ,look at the strangers6 ,in measured steps and wildly shouting the gleemen have danced towards the cloud4 ,they who appeared one by one like thieves1 were helpers to me to see the light4 ,worship1 therefore1 ,o seer1 that host of ,maruts1 and keep and delight them with your voice1 they who are themselves wise poets1 tall heroes armed with lightning-spears4 ,approach1 ,o seer1 the host of ,maruts1 as a woman approaches a friend1 for a gift2 and you1 ,maruts1 bold in your strength1 hasten hither1 even from heaven1 when you have been praised by our hymns4 ,if he1 after perceiving them1 has approached them as gods with an offering1 then may he for a gift remain united with the brilliant ,maruts1 who by their ornaments are glorious on their march4 ,they1 the wise ,maruts1 the lords1 who1 when there was inquiry for their kindred1 told me of the cow1 they told me of ,prisni as their mother1 and of the strong ,rudra as their father4 ,the seven and seven heroes gave me each a hundred4 ,on the ,yamun ,i clear off glorious wealth in cows1 ,i clear wealth in horses4 ,,xiii ,those who glance forth like wives and yoke-fellows1 the powerful sons of ,rudra on their way1 they1 the ,maruts1 have indeed made heaven and earth to grow2 they1 the strong and wild1 delight in the sacrifices4 ,when grown up1 they attained to greatness2 the ,rudras have established their seat in the sky4 ,while singing their song and increasing their vigor1 the sons of ,prisni have clothed themselves in beauty4 ,when these sons of the cow adorn themselves with glittering ornaments1 the brilliant ones put bright weapons on their bodies4 ,they drive away every adversary2 fatness streams along their paths2--when you1 the powerful1 who shine with your spears1 shaking even what is unshakable by strength--when you1 ,o ,maruts1 the manly hosts1 had yoked the spotted deer1 swift as thought1 to your chariots2--when you had yoked the spotted deer before your chariots1 hurling thunderbolt in the fight1 then the streams of the red-horse rush forth3 like a skin with water they water the earth4 ,may the swiftly-gliding1 swift-winged horses carry you hither6 ,come forth with your arms6 ,sit down on the grass-pile2 a wide seat has been made for you4 ,rejoice1 ,o ,maruts1 in the sweet food4 ,strong in themselves1 they grew with might2 they stepped to the firmament1 they made their seat wide4 ,when ,vishnu saved the enrapturing ,soma1 the ,maruts sat down like birds on their beloved altar4 ,like heroes indeed thirsting for fight they rush about2 like combatants eager for glory they have striven in battles4 ,all beings are afraid of the ,maruts2 they are men terrible to behold1 like kings4 ,when the clever ,tvashtar had turned the well-made1 golden1 thousand-edged thunderbolt1 ,indra takes it to perform his manly deeds2 he slew ,vritra1 he forced out the stream of water4 ,by their power they pushed the well aloft1 they clove asunder the rock1 however strong4 ,blowing forth their voice the bounteous ,maruts performed1 while drunk of ,soma1 their glorious deeds4 ,they pushed the cloud athwart this way1 they poured out the spring to the thirsty ,gotama4 ,the ,maruts with beautiful splendor approach him with help1 they in their own ways satisfied the desire of the sage4 ,the shelters which you have for him who praises you1 grant them threefold to the man who gives6 ,extend the same to us1 ,o ,maruts6 ,give us1 ye heroes1 wealth with valiant offspring6 ,,xiv ,who are these resplendent men1 dwelling together1 the boys of ,rudra1 also with good horses8 ,no one indeed knows their births1 they alone know each other's birthplace4 ,they plucked each other with their beaks2 the hawks1 rushing like the wind1 strove together4 ,a wise man understands these secrets1 that ,prisni1 the great1 bore an udder4 ,may that clan be rich in heroes by the ,maruts1 always victorious1 rich in manhood6 ,they are quickest to go1 most splendid with splendor1 endowed with beauty1 strong with strength4 ,strong is your strength1 steadfast your powers1 and thus by the ,maruts is this clan mighty4 ,resplendent is your breath1 furious are the minds of the wild host1 like a shouting maniac4 ,keep from us entirely your flame1 let not your hatred reach us here4 ,i call on the dear names of your swift ones1 so that the greedy should be satisfied1 ,o ,maruts1 the well-armed1 the swift1 decked with beautiful chains1 who themselves adorn their bodies4 ,bright are the libations for you1 the bright ones1 ,o ,maruts1 a bright sacrifice ,i prepare for the bright4 ,in proper order came those who truly follow the order1 the bright born1 the bright1 the pure4 ,on your shoulders1 ,o ,maruts1 are the rings1 on your chests the golden chains are fastened2 far-shining like lightnings with showers1 you wield your weapons1 according to your wont4 ,your hidden splendors come forth2 spread out your powers1 ,o racers6 ,accept1 ,o ,maruts1 this thousandfold1 domestic share1 as an offering for the house-gods4 ,if you thus listen1 ,o ,maruts1 to this praise1 at the invocation of the powerful sage1 give him quickly a share of wealth in plentiful offspring1 which no selfish enemy shall be able to hurt4 ,the ,maruts1 who are fleet like racers1 the manly youths1 shone like ,yakshas2 they are beautiful like boys standing round the hearth1 they play about like calves who are still sucking4 ,may the bounteous ,maruts be gracious to us1 opening up to us the firm heaven and earth4 ,may that bolt of yours which kills cattle and men be far from us6 ,incline to us1 ,o ,vasus1 with your favors4 ,the ,hotri priest calls on you again and again1 sitting down and praising your common gift1 ,o ,maruts4 ,o strong ones1 he who is the guardian of so much wealth1 he calls on you with praises1 free from guile4 ,these ,maruts stop the swift1 they bend strength by strength1 they ward off the curse of the plotter1 and turn their heavy hatred on the enemy4 ,these ,maruts stir up even the sluggard1 even the vagrant1 as the gods pleased4 ,o strong ones1 drive away the darkness1 and grant us all our kith and kin4 ,may we not fall away from your bounty1 ,o ,maruts1 may we not stay behind1 ,o charioteers1 in the distribution of your gifts4 ,let us share in the brilliant wealth1 the well-acquired1 that belongs to you1 ,o strong ones4 ,when valiant men fiercely fight together1 for rivers1 plants1 and houses1 then1 ,o ,maruts1 sons of ,rudra1 be in battles our protectors from the enemy4 ,o ,maruts1 you have valued the praises which our fathers have formerly recited to you2 with the ,maruts the victor is terrible in battle1 with the ,maruts alone the racer wins the prize4 ,o ,maruts1 may we have a strong son1 who is lord among men1 a ruler1 through whom we may cross the waters to dwell in safety1 and then obtain our own home for you4 ,may ,indra then1 ,varuna1 ,mitra1 ,agni1 the waters1 the plants1 the trees of the forest be pleased with us4 ,let us be in the keeping1 in the lap of the ,maruts2 protect us always with your favors4 ,,xv ,sing to the company of the ,maruts1 growing up together1 the strong among the divine host3 they stir heaven and earth by their might1 they mount up to the firmament from the abyss of ,nirriti4 ,even your birth was with fire and fury1 ,o ,maruts6 ,you1 terrible1 wrathful1 never tiring6 ,you who stand forth with might and strength2 everyone who sees the sun1 fears at your coming4 ,grant mighty strength to our lords1 if the ,maruts are pleased with our praise4 ,as a trodden path furthers a man1 may they further us2 help us with your brilliant favors4 ,favored by you1 ,o ,maruts1 a wise man wins a hundred1 favored by you a strong racer wins a thousand1 favored by you a king also kills his enemy3 may that gift of yours prevail1 ,o ye shakers4 ,i invite these bounteous sons of ,rudra1 will these ,maruts turn again to us8 ,whatever they hated secretly or openly1 that sin we pray the swift ones to forgive4 ,this praise of our lords has been spoken3 may the ,maruts be pleased with this hymn4 ,keep far from us1 ,o strong ones1 all hatred1 protect us always with your favors6 ,,xvi ,come hither1 do not fail1 when you march forward6 ,do not stay away1 ,o united friends1 you who can bend even what is firm4 ,o ,maruts1 ,ribhukshans1 come hither on your flaming strong fellies1 ,o ,rudras1 come to us to-day with food1 you much-desired ones1 come to the sacrifice1 you friends of the ,sobharis4 ,for we know indeed the terrible strength of the sons of ,rudra1 of the vigorous ,maruts1 the liberal givers of rain4 ,the clouds were scattered1 but the monster remained1 heaven and earth were joined together4 ,o you who are armed with bright rings1 the tracts of the sky expanded1 whenever you stir1 radiant with your own splendor4 ,even things that cannot be thrown down resound at your race1 the mountains1 the lord of the forest--the earth quivers on your marches4 ,the upper sky makes wide room1 to let your violence pass1 ,o ,maruts1 when these strong-armed heroes display their energies in their own bodies4 ,according to their wont these men1 exceeding terrible1 impetuous1 with strong and unbending forms1 bring with them beautiful light4 ,the arrow of the ,sobharis is shot from the bowstrings at the golden chest on the chariot of the ,maruts4 ,they1 the kindred of the cow1 the well-born1 should enjoy their food1 the great ones should help us4 ,bring forward1 ,o strongly-anointed priests1 your libations to the strong host of the ,maruts1 the strongly advancing4 ,o ,maruts1 ,o heroes1 come quickly hither1 like winged hawks1 on your chariot with strong horses1 of strong shape1 with strong naves1 to enjoy our libations4 ,their anointing is the same1 the golden chains shine on their arms1 their spears sparkle4 ,these strong1 manly1 strong-armed ,maruts1 do not strive among themselves2 firm are the bows1 the weapons on your chariot1 and on your faces are splendors4 ,they whose terrible name1 wide-spreading like the ocean1 is the one of all that is of use1 whose strength is like the vigor of their father1 worship these ,maruts1 and praise them6 ,of these shouters1 as of moving spokes1 no one is the last2 this is theirs by gift1 by greatness is it theirs4 ,happy is he who was under your protection1 ,o ,maruts1 in former mornings1 or who may be so even now4 ,or he1 ,o men1 whose libations you went to enjoy2 that mighty one1 ,o shakers1 will obtain your favors with brilliant riches and booty4 ,as the sons of ,rudra1 the servants of the divine ,dyu1 will it1 ,o youths1 so shall it be4 ,whatever liberal givers may worship the ,maruts1 and move about together as generous benefactors1 even from them turn towards us with a kinder heart1 you youths6 ,o ,sobhari1 call loud with your newest song the young1 strong1 and pure ,maruts1 as the plougher calls the cows4 ,worship the ,maruts with a song1 they who are strong like a boxer1 called in to assist those who call for him in all fights2 worship them the most glorious1 like bright-shining bulls4 ,yes1 ,o united friends1 kindred1 ,o ,maruts1 by a common birth1 the oxen lick one another's humps4 ,o ye dancers1 with golden ornaments on your chests1 even a mortal comes to ask for your brotherhood2 take care of us1 ye ,maruts1 for your friendship lasts forever4 ,o bounteous ,maruts1 bring us some of your ,marut-medicine1 you friends1 and steeds4 ,with the favors whereby you favor the ,sindhu1 whereby you save1 whereby you help ,krivi1 with those propitious favors be our delight1 ,o delightful ones1 ye who never hate your followers4 ,o ,maruts1 for whom we have prepared good altars1 whatever medicine there is on the ,sindhu1 on the ,asikn1 in the seas1 on the mountains1 seeing it1 you carry it all on your bodies4 ,bless us with it6 ,down to the earth1 ,o ,maruts1 with what hurts our sick one--straighten what is crooked6 ,,xvii ,full of devotion like priests with their prayers1 wealthy like pious men1 who please the gods with their offerings1 beautiful to behold like brilliant kings1 without a blemish like the youths of our hamlets--they who are gold-breasted like ,agni with his splendor1 quick to help like self-harnessed winds1 good leaders like the oldest experts1 they are to the righteous man like ,somas1 that yield the best protection4 ,they who are roaring and hasting like winds1 brilliant like the tongues of fires1 powerful like mailed soldiers1 full of blessings like the prayers of our fathers1 who hold together like the spokes of chariot-wheels1 who glance forward like victorious heroes1 who scatter ghrita like wooing youths1 who chant beautifully like singers1 intoning a hymn of praise1 who are swift like the best of horses1 who are bounteous like lords of chariots on a suit1 who are hastening on like water with downward floods1 who are like the manifold ,angiras with their numerous songs4 ,these noble sons of ,sindhu are like grinding-stones1 they are always like ,soma-stones1 tearing everything to pieces2 these sons of a good mother are like playful children1 they are by their glare like a great troop on its march4 ,illumining the sacrifice like the rays of the dawn1 they shone forth in their ornaments like triumphant warriors2 the ,maruts with bright spears seem like running rivers1 from afar they measure many miles4 ,o gods1 make us happy and rich1 prospering us1 your praisers1 ,o ,maruts6 ,remember our praise and our friendship1 for from of old there are always with you gifts of treasures4 ,,xviii ,o ,indra1 a thousand have been thy helps accorded to us1 a thousand1 ,o driver of the bays1 have been thy most delightful viands4 ,may thousands of treasures richly to enjoy1 may goods come to us a thousandfold4 ,may the ,maruts come towards us with their aids1 the mighty ones1 or with their best aids from the great heaven1 now that their furthest steeds have rushed forth on the distant shore of the sea2 there clings to the ,maruts one who moves in secret1 like a man's wife1#b and who is like a spear carried behind1 well grasped1 resplendent1 gold-adorned2 there is also with them ,vk1#c like unto a courtly1 eloquent woman4 ,far away the brilliant1 untiring ,maruts cling to their young maid1 as if she belonged to them all2 but the terrible ones did not drive away ,rodasi1 for they wished her to grow their friend4 ,when the divine ,rodasi with dishevelled locks1 the manly-minded1 wished to follow them1 she went1 like ,sry1#d to the chariot of her servant1 with terrible look1 as with the pace of a cloud4 ,as soon as the poet with the libations1 ,o ,maruts1 had sung his song at the sacrifice1 pouring out ,soma1 the youthful men placed the young maid in their chariot as their companion for victory1 mighty in assemblies4 ,i praise what is the praiseworthy true greatness of those ,maruts1 that the manly-minded1 proud1 and strong one drives with them towards the blessed mothers4 ,they protect ,mitra and ,varuna from the unspeakable1 and ,aryaman also finds out the infamous4 ,even what is firm and unshakable is being shaken2 but he who dispenses treasures1 ,o ,maruts1 has grown in strength4 ,no people indeed1 whether near to us1 or from afar1 have ever found the end of your strength1 ,o ,maruts6 ,the ,maruts1 strong in daring strength1 have1 like the sea1 boldly surrounded their haters4 ,may we to-day1 may we tomorrow in battle be called the most beloved of ,indra4 ,we were so formerly1 may we truly be so day by day1 and may the lord of the ,maruts be with us4 ,may this praise1 ,o ,maruts1 this song of ,mndrya1 the son of ,mna1 the poet1 ask you with food for offspring for ourselves6 ,may we have an invigorating autumn1 with quickening rain6 ,,xix ,who knows their birth8 or who was of yore in the favor of the ,maruts1 when they harnessed the spotted deer8 ,who has heard them when they had mounted their chariots1 how they went forth8 ,for the sake of what liberal giver did they run1 and their comrades followed1 as streams of rain filled with food8 ,they themselves said to me when day by day they came to the feast with their birds3 they are manly youths and blameless2 seeing them1 praise them thus2 they who shine by themselves in their ornaments1 their daggers1 their garlands1 their golden chains1 their rings1 going on their chariots and on dry land4 ,o ,maruts1 givers of quickening rain1 ,i am made to rejoice1 following after your chariots1 as after days going with rain4 ,the bucket which the bounteous heroes shook down from heaven for their worshipper1 that cloud they send along heaven and earth1 and showers follow on the dry land4 ,the rivers having pierced the air with a rush of water1 went forth like milk-cows2 when your spotted deer roll about like horses that have hasted to the resting-place on their road4 ,come hither1 ,o ,maruts1 from heaven1 from the sky1 even from near2 do not go far away6 ,let not the ,ras1 the ,anitabh1 the ,kubh1 the ,krumu1 let not the ,sindhu delay you6 ,let not the marshy ,sarayu prevent you6 ,may your favor be with us alone6 ,the showers come forth after the host of your chariots1 after the terrible ,marut-host of the ever-youthful heroes4 ,let us then follow with our praises and our prayers each host of yours1 each troop1 each company4 ,to what well-born generous worshipper have the ,maruts gone to-day on that march1 on which you bring to kith and kin the never-failing seed of corn8 ,give us that for which we ask you1 wealth and everlasting happiness6 ,let us safely pass through our revilers1 leaving behind the unspeakable and the enemies4 ,let us be with you when in the morning you shower down health1 wealth1 water1 and medicine1 ,o ,maruts6 ,that mortal1 ,o men1 ,o ,maruts1 whom you protect1 may well be always beloved by the gods1 and rich in valiant offspring4 ,may we be such6 ,praise the liberal ,maruts1 and may they delight on the path of this man here who praises them1 like cows in fodder4 ,when they go1 call after them as for old friends1 praise them who love you1 with your song6 ,,xx ,you have fashioned this speech for the brilliant ,marut-host which shakes the mountains3 celebrate then the great manhood in honor of that host who praises the warm milk of the sacrifice1 and sacrifices on the height of heaven1 whose glory is brilliant4 ,o ,maruts1 your powerful men came forth searching for water1 invigorating1 harnessing their horses1 swarming around4 ,when they aim with the lightning1 ,trita shouts1 and the waters murmur1 running around on their course4 ,these ,maruts are men brilliant with lightning1 they shoot with thunderbolts1 they blaze with the wind1 they shake the mountains1 and suddenly1 when wishing to give water1 they whirl the hail2 they have thundering strength1 they are robust1 they are ever-powerful4 ,when you drive forth the nights1 ,o ,rudras1 the days1 ,o powerful men1 the sky1 the mists1 ye shakers1 the plains1 like ships1 and the strongholds1 ,o ,maruts1 you suffer nowhere4 ,that strength of yours1 ,o ,maruts1 that greatness extended as far as the sun extends its daily course1 when you1 like your deer on their march1 went down to the western mountain with untouched splendor4 ,your host1 ,o ,maruts1 shone forth when1 ,o sages1 you strip1 like a caterpillar1 the waving tree4 ,conduct then1 ,o friends1 our service to a good end1 as the eye conducts the man in walking4 ,that man1 ,o ,maruts1 is not overpowered1 he is not killed1 he does not fail1 he does not shake1 he does not drop1 his goods do not perish1 nor his protections1 if you lead him rightly1 whether he be a seer or a king4 ,the men with their steeds1 like conquerors of clans1 like ,aryaman1 the ,maruts1 carrying waterskins1 fill the well2 when the strong ones roar1 they moisten the earth with the juice of sweetness4 ,when the ,maruts come forth this earth bows1 the heaven bows1 the paths in the sky bow1 and the cloud-mountains with their quickening rain4 ,when you rejoice at sunrise1 ,o ,maruts1 toiling together1 men of sunlight1 men of heaven1 your horses never tire in running1 and you quickly reach the end of your journey4 ,on your shoulders are the spears1 on your feet rings1 on your chests golden chains1 ,o ,maruts1 on your chariot gems2 fiery lightnings in your fists1 and golden headbands tied round your heads4 ,o ,maruts1 you shake the red apple from the firmament1 whose splendor no enemy can touch2 the hamlets bowed when the ,maruts blazed1 and the pious people intoned their far-reaching shout4 ,o wise ,maruts1 let us carry off the wealth of food which you have bestowed on us2 give us1 ,o ,maruts1 such thousandfold wealth as never fails1 like the star ,tishya from heaven6 ,o ,maruts1 you protect our wealth of excellent men1 and the seer1 clever in song2 you give to the warrior a strong horse1 you make the king to be obeyed4 ,o you who are quickly ready to help1 ,i implore you for wealth whereby we may overshadow all men1 like the sky4 ,o ,maruts1 be pleased with this word of mine1 and let us speed by its speed over a hundred winters6 ,,xxi ,the chasing ,maruts with gleaming spears1 the golden-breasted1 have gained great strength1 they move along on quick1 well-broken horses2--when they went in triumph1 the chariots followed4 ,you have yourselves1 you know1 acquired power2 you shine bright and wide1 you great ones4 ,they have even measured the sky with their strength2--when they went in triumph1 the chariots followed4 ,the strong heroes1 born together1 and nourished together1 have further grown to real beauty4 ,they shine brilliantly like the rays of the sun2--when they went in triumph1 the chariots followed4 ,your greatness1 ,o ,maruts1 is to be honored1 it is to be yearned for like the sight of the sun4 ,place us also in immortality2--when they went in triumph1 the chariots followed4 ,o ,maruts1 you raise the rain from the sea1 and rain it down1 ,o yeomen6 ,your milch-cows1 ,o destroyers1 are never destroyed2--when they went in triumph1 the chariots followed4 ,when you have joined the deer as horses to the shafts1 and have clothed yourselves in golden garments1 then1 ,o ,maruts1 you scatter all enemies2--when they went in triumph1 the chariots followed4 ,not mountains1 not rivers have kept you back1 wherever you see1 ,o ,maruts1 there you go4 ,you go even round heaven and earth2--when they went in triumph1 the chariots followed4 ,be it old1 ,o ,maruts1 or be it new1 be it spoken1 ,o ,vasus1 or be it recited1 you take cognizance of it all2--when they went in triumph1 the chariots followed4 ,have mercy on us1 ,o ,maruts1 do not strike us1 extend to us your manifold protection4 ,do remember the praise1 the friendship2--when they went in triumph1 the chariots followed4 ,lead us1 ,o ,maruts1 towards greater wealth1 and out of tribulations1 when you have been praised4 ,o worshipful ,maruts1 accept our offering1 and let us be lords of treasures6 ,,xxii ,o ,agni1 on to the strong host of the ,maruts1 bedecked with golden chains and ornaments4 ,to-day ,i call the folk of the ,maruts down from the light of heaven4 ,as thou1 ,agni1 thinkest in thine heart1 to the same object my wishes have gone4 ,strengthen thou these ,maruts1 terrible to behold1 who have come nearest to thy invocations4 ,like a bountiful lady1 the earth comes towards us1 staggering1 yet rejoicing2 for your onslaught1 ,o ,maruts1 is vigorous1 like a bear1 and fearful1 like a wild bull4 ,they who by their strength disperse wildly like bulls1 impatient of the yoke1 they by their marches make the heavenly stone1 the rocky mountain cloud to shake4 ,arise1 for now ,i call with my hymns the troop of these ,maruts1 grown strong together1 the manifold1 the incomparable1 as if calling a drove of bulls4 ,harness the red mares to the chariot1 harness the ruddy horses to the chariots1 harness the two bays1 ready to drive in the yoke1 most vehement to drive in the yoke4 ,and this red stallion too1 loudly neighing1 has been placed here1 beautiful to behold2 may it not cause you delay on your marches1 ,o ,maruts2 spur him forth on your chariots4 ,we call towards us the glorious chariot of the ,maruts1 whereon there stands also ,rodas1 carrying delightful gifts1 among the ,maruts4 ,i call hither this your host1 brilliant on chariots1 terrible and glorious1 among which she1 the well-born and fortunate1 the bounteous lady1 is also magnified among the ,maruts4 ,,xxiii ,o ,rudras1 joined by ,indra1 friends on golden chariots1 come hither for our welfare6 ,this prayer from us is acceptable to you like the springs of heaven to a thirsty soul longing for water4 ,o you sons of ,prisni1 you are armed with daggers and spears1 you are wise1 carrying good bows and arrows and quivers1 possessed of good horses and chariots4 ,with your good weapons1 ,o ,maruts1 you go to triumph6 ,you shake the sky and the mountains for wealth to the liberal giver2 the forests bend down out of your way from fear4 ,o sons of ,prisni1 you rouse the earth when you1 ,o terrible ones1 have harnessed the spotted deer for triumph6 ,the ,maruts1 blazing with the wind1 clothed in rain1 are as like one another as twins1 and well adorned4 ,they have tawny horses1 and red horses1 they are faultless1 endowed with exceeding vigor2 they are in greatness wide as the heaven4 ,rich in rain-drops1 well adorned1 bounteous1 terrible to behold1 of inexhaustible wealth1 noble by birth1 golden-breasted1 these singers of the sky have obtained their immortal name4 ,spears are on your two shoulders1 in your arms are placed strength1 power1 and might4 ,manly thoughts dwell in your heads1 on your chariots are weapons1 and every beauty has been laid on your bodies4 ,o ,maruts1 you have given us wealth of cows1 horses1 chariots1 and heroes1 golden wealth6 ,o men of ,rudra1 bestow on us great praise1 and may ,i enjoy your divine protection6 ,hark1 ,o heroes1 ,o ,maruts6 ,be gracious to us6 ,you who are of great bounty1 immortal1 righteous1 truly listening to us1 poets1 young1 dwelling on mighty mountains1 and grown mighty4 ,,xxiv ,i praise now the powerful company of these ever-young ,maruts1 who drive violently along with quick horses2 aye1 the sovereigns are lords of ,amrita the immortal4 ,the terrible company1 the powerful1 adorned with quoits on their hands1 given to roaring1 potent1 dispensing treasures1 they who are beneficent1 infinite in greatness1 praise1 ,o poet1 these men of great wealth6 ,may your water-carriers come here to-day1 all the ,maruts who stir up the rain4 ,that fire which has been lighted for you1 ,o ,maruts1 accept it1 ,o young singers6 ,o worshipful ,maruts1 you create for man an active king1 fashioned by ,vibhvan2 from you comes the man who can fight with his fist1 and is quick with his arm1 from you the man with good horses and valiant heroes4 ,like the spokes of a wheel1 no one is last1 like the days they are born on and on1 not deficient in might4 ,the very high sons of ,prisni are full of fury1 the ,maruts cling firmly to their own will4 ,when you have come forth with your speckled deer as horses on strong-fellied chariots1 ,o ,maruts1 the waters gush1 the forests go asunder2--let ,dyu roar down1 the bull of the ,dawn4 ,at their approach1 even the earth opened wide1 and they placed their own strength as a husband the germ4 ,indeed they have harnessed the winds as horses to the yoke1 and the men of ,rudra have changed their sweat into rain4 ,hark1 ,o heroes1 ,o ,maruts6 ,be gracious to us6 ,you who are of great bounty1 immortal1 righteous1 truly listening to us1 poets1 young1 dwelling on mighty mountains1 and grown mighty4 ,,xxv ,they truly tried to make you grant them welfare4 ,do thou sing praises to ,heaven1 ,i offer sacrifice to the ,earth4 ,the ,maruts wash their horses and race to the air1 they soften their splendor by waving mists4 ,the earth trembles with fear from their onset4 ,she sways like a full ship1 that goes rolling4 ,the heroes who appear on their marches1 visible from afar1 strive together within the great sacrificial assembly4 ,your horn is exalted for glory1 as the horns of cows2 your eye is like the sun1 when the mist is scattered4 ,like strong racers1 you are beautiful1 ,o heroes1 you think of glory1 like manly youths4 ,who could reach1 ,o ,maruts1 the great wise thoughts1 who the great manly deeds of you1 great ones8 ,you shake the earth like a speck of dust1 when you are carried forth for granting welfare4 ,these kinsmen are like red horses1 like heroes eager for battle1 and they have rushed forward to fight4 ,they are like well-grown manly youths1 and the men have grown strong1 with streams of rain they dim the eye of the sun4 ,at their outbreak there is none among them who is the eldest1 or the youngest1 or the middle3 they have grown by their own might1 these sons of ,prisni1 noble by birth1 the boys of ,dyaus2 come hither to us6 ,those who like birds flew with strength in rows from the ridge of the mighty heaven to its ends1 their horses shook the springs of the mountain cloud1 so that people on both sides knew it4 ,may ,dyaus ,aditi roar for our feast1 may the dew-lighted ,dawns come striving together2 these1 the ,maruts1 ,o poet1 the sons of ,rudra1 have shaken the heavenly bucket cloud1 when they had been praised4 ,footnote #a3 ,the ,maruts are the ,storm-,gods4 ,footnote #b3 ,the lightning4 ,footnote #c3 ,the voice of thunder4 ,footnote #d3 ,the dawn4 ,,to ,,the ,,maruts ,,and ,,indra ,the ,prologue ,the sacrificer speaks3 ,to what splendor do the ,maruts all equally cling1 they who are of the same age1 and dwell in the same nest8 ,with what thoughts8--from whence are they come8 ,do these heroes sing forth their own strength1 wishing for wealth8 ,whose prayers have the youths accepted8 ,who has turned the ,maruts to his own sacrifice8 ,by what strong desire may we arrest them1 they who float through the air like hawks8 ,the ,dialogue ,the ,maruts speak3 ,from whence1 ,o ,indra1 dost thou come alone1 thou who art mighty8 ,o lord of men1 what has thus happened to thee8 ,thou greetest us when thou comest together with us4 ,tell us then1 thou with thy bay horses1 what thou hast against us6 ,indra speaks3 ,the sacred songs are mine1 the prayers2 sweet are the libations6 ,my strength rises1 my thunderbolt is hurled forth4 ,they call for me1 the hymns yearn for me4 ,here are my horses1 they carry me hither4 ,the ,maruts speak3 ,from thence1 in company with our strong friends1 having adorned our bodies1 we now harness our fallow deer with all our might2--for1 ,indra1 according to custom1 thou hast come to be with us4 ,indra speaks3 ,where1 ,o ,maruts1 was that custom with you1 when you left me alone in the killing of ,ahi8 ,i indeed am terrible1 powerful1 strong1--,i escaped from the blows of every enemy4 ,the ,maruts speak3 ,thou hast achieved much with us as companions4 ,with equal valor1 ,o hero6 let us achieve then many things1 ,o thou most powerful1 ,o ,indra6 whatever we1 ,o ,maruts1 wish with our mind4 ,indra speaks3 ,i slew ,vritra1 ,o ,maruts1 with ,indra's might1 having grown powerful through my own vigor2 ,i1 who hold the thunderbolt in my arms1 have made these all-brilliant waters to flow freely for man4 ,the ,maruts speak3 ,nothing1 ,o mighty lord1 is strong before thee3 no one is known among the gods like unto thee4 ,no one who is now born comes near1 no one who has been born4 ,do what thou wilt do1 thou who art grown so strong4 ,indra speaks3 ,almighty strength be mine alone1 whatever ,i may do1 daring in my heart2 for ,i indeed1 ,o ,maruts1 am known as terrible3 of all that ,i threw down1 ,i1 ,indra1 am the lord4 ,o ,maruts1 now your praise has pleased me1 the glorious hymn which you have made for me1 ye men6--for me1 for ,indra1 for the joyful hero1 as friends for a friend1 for your own sake1 and by your own efforts4 ,truly1 there they are1 shining towards me1 bringing blameless glory1 bringing food4 ,o ,maruts1 wherever ,i have looked for you1 you have appeared to me in bright splendor3 appear to me also now6 ,the ,epilogue ,the sacrificer speaks3 ,who has magnified you here1 ,o ,maruts8 ,come hither1 ,o friends1 towards your friends4 ,ye brilliant ,maruts1 welcoming these prayers1 be mindful of these my rites4 ,the wisdom of ,mnya has brought us hither1 that he should help as the poet helps the performer of a sacrifice3 turn hither quickly6 ,maruts1 on to the sage6 the singer has recited these prayers for you4 ,may this your praise1 ,o ,maruts1 this song of ,mndrya1 the son of ,mna1 the poet1 bring offspring for ourselves with food4 ,may we have an invigorating autumn1 with quickening rain4 ,,to ,,indra ,,and ,,the ,,maruts ,those who stand around him while he moves on1 harness the bright red steed2 the lights in heaven shine forth4 ,they harness to the chariot on each side his two favorite bays1 the brown1 the bold1 who can carry the hero4 ,thou who createst light where there was no light1 and form1 ,o men6 where there was no form1 hast been born together with the dawns4 ,thereupon they 7the ,maruts71 according to their wont1 assumed again the form of new-born babes1 taking their sacred name4 ,thou1 ,o ,indra1 with the swift ,maruts1 who break even through the stronghold1 hast found even in their hiding-place the bright ones4 ,the pious singers have1 after their own mind1 shouted towards the giver of wealth1 the great1 the glorious ,indra4 ,mayest thou1 host of the ,maruts1 be verily seen coming together with ,indra1 the fearless3 you are both happy-making1 and of equal splendor4 ,with the beloved hosts of ,indra1 with the blameless1 hasting 7,maruts71 the sacrificer cries aloud4 ,from yonder1 ,o traveller1 ,indra1 come hither1 or from the light of heaven2 the singers all yearn for it2--or we ask ,indra for help from here1 or from heaven1 or from above the earth1 or from the great sky4 ,,to ,,agni#e ,,and ,,the ,,maruts ,thou art called forth to this fair sacrifice for a draught of milk2 with the ,maruts come hither1 ,o ,agni6 ,no god indeed1 no mortal1 is beyond the might of thee1 the mighty one2 with the ,maruts come hither1 ,o ,agni6 ,they who know of the great sky1 the ,visve ,devas without guile2 with those ,maruts come hither1 ,o ,agni6 ,the strong ones who sing their song1 unconquerable by force2 with the ,maruts come hither1 ,o ,agni6 ,they who are brilliant1 of terrible designs1 powerful1 and devourers of foes2 with the ,maruts come hither1 ,o ,agni6 ,they who in heaven are enthroned as gods1 in the light of the firmament2 with the ,maruts come hither1 ,o ,agni6 ,they who toss the clouds across the surging sea2 with the ,maruts come hither1 ,o ,agni6 ,they who shoot with their darts across the sea with might2 with the ,maruts come hither1 ,o ,agni6 ,i pour out to thee for the early draught the sweet juice of ,soma2 with the ,maruts come hither1 ,o ,agni6 ,footnote #e3 ,agni is the ,god of ,fire4 ,,to ,,rudra#f ,we offer these prayers to ,rudra1 the strong1 whose hair is braided1 who rules over heroes that he may be a blessing to man and beast1 that everything in this our village may be prosperous and free from disease4 ,be gracious to us1 ,o ,rudra1 and give us joy1 and we shall honor thee1 the ruler of heroes1 with worship4 ,what health and wealth father ,manu acquired by his sacrifices1 may we obtain the same1 ,o ,rudra1 under thy guidance4 ,o bounteous ,rudra1 may we by sacrifice obtain the good-will of thee1 the ruler of heroes2 come to our clans1 well-disposed1 and1 with unarmed men1 we shall offer our libation to thee4 ,we call down for our help the fierce ,rudra1 who fulfils our sacrifice1 the swift1 the wise2 may he drive far away from us the anger of the gods2 we desire his good-will only4 ,we call down with worship the red boar of the sky1 the god with braided hair1 the blazing form2 may he who carries in his hand the best medicines grant us protection1 shield1 and shelter6 ,this speech is spoken for the father of the ,maruts1 sweeter than sweet1 a joy to ,rudra2 grant to us also1 ,o immortal1 the food of mortals1 be gracious to us and to our kith and kin6 ,do not slay our great or our small ones1 our growing or our grown ones1 our father or our mother1 and do not hurt our own bodies1 ,o ,rudra6 ,o ,rudra1 hurt us not in our kith and kin1 nor in our own life1 not in our cows1 nor in our horses6 ,do not slay our men in thy wrath3 carrying libations1 we call on thee always4 ,like a shepherd1 ,i have driven these praises near to thee2 ,o father of the ,maruts1 grant us thy favor6 ,for thy good-will is auspicious1 and most gracious1 hence we desire thy protection alone4 ,let thy cow-slaying and thy man-slaying be far away1 and let thy favor be with us1 ,o ruler of heroes6 ,be gracious to us1 and bless us1 ,o god1 and then give us twofold protection4 ,we have uttered our supplication to him1 desiring his help2 may ,rudra with the ,maruts hear our call4 ,may ,mitra1 ,varuna1 ,aditi1 the ,river1 ,earth1 and the ,sky1 grant us this6 ,footnote #f3 ,rudra is the ,father of the ,maruts4 ,,to ,,rudra ,o father of the ,maruts1 let thy favor come near1 and do not deprive us of the sight of the sun2 may the hero 7,rudra7 be gracious to our horse1 and may we increase in offspring1 ,o ,rudra6 ,may ,i attain to a hundred winters through the most blissful medicines which thou hast given6 ,put away far from us all hatred1 put away anguish1 put away sickness in all directions6 ,in beauty thou art the most beautiful of all that exists1 ,o ,rudra1 the strongest of the strong1 thou wielder of the thunderbolt6 ,carry us happily to the other shore of our anguish1 and ward off all assaults of mischief4 ,let us not incense thee1 ,o ,rudra1 by our worship1 not by bad praise1 ,o hero1 and not by divided praise6 ,raise up our men by thy medicines1 for ,i hear thou art the best of all physicians4 ,he who is invoked by invocations and libations1 may ,i pay off that ,rudra with my hymns of praise4 ,let not him who is kind-hearted1 who readily hears our call1 the tawny1 with beautiful cheeks1 deliver us to this wrath6 ,the manly hero with the ,maruts has gladdened me1 the suppliant1 with more vigorous health4 ,may ,i without mischief find shade1 as if from sunshine1 may ,i gain the favor of ,rudra6 ,o ,rudra1 where is thy softly stroking hand which cures and relieves8 ,thou1 the remover of all heaven-sent mischief1 wilt thou1 ,o strong hero1 bear with me8 ,i send forth a great1 great hymn of praise to the bright tawny bull4 ,let me reverence the fiery god with prostrations2 we celebrate the flaring name of ,rudra4 ,he1 the fierce god1 with strong limbs1 assuming many forms1 the tawny ,rudra1 decked himself with brilliant golden ornaments4 ,from ,rudra1 who is lord of this wide world1 divine power will never depart4 ,worthily thou bearest arrows and bow1 worthily1 ,o worshipful1 the golden1 variegated chain2 worthily thou cuttest every fiend here to pieces1 for there is nothing indeed stronger than thou1 ,o ,rudra4 ,praise him1 the famous1 sitting in his chariot1 the youthful1 who is fierce and attacks like a terrible lion4 ,and when thou hast been praised1 ,o ,rudra1 be gracious to him who magnifies thee1 and let thy armies mow down others than us6 ,o ,rudra1 a boy indeed makes obeisance to his father who comes to greet him3 ,i praise the lord of brave men1 the giver of many gifts1 and thou1 when thou hast been praised1 wilt give us thy medicines4 ,o ,maruts1 those pure medicines of yours1 the most beneficent and delightful1 ,o heroes1 those which ,manu1 our father1 chose1 those ,i crave from ,rudra1 as health and wealth4 ,may the weapon of ,rudra avoid us1 may the great anger of the flaring one pass us by4 ,unstring thy strong bows for the sake of our liberal lords1 ,o bounteous ,rudra1 be gracious to our kith and kin4 ,thus1 ,o tawny and manly god1 showing thyself1 so as neither to be angry nor to kill1 be mindful of our invocations1 and1 rich in brave sons1 we shall magnify thee in the congregation4 ,,to ,,agni ,,and ,,the ,,maruts ,i implore ,agni1 the gracious1 with salutations1 may he sit down here1 and gather what we have made4 ,i offer him sacrifice as with racing chariots2 may ,i1 turning to the right1 accomplish this hymn to the ,maruts4 ,those who approached on their glorious deer1 on their easy chariots1 the ,rudras1 the ,maruts--through fear of you1 ye terrible ones1 the forests even bend down1 the earth shakes1 and also the mountain cloud4 ,at your shouting1 even the mountain cloud1 grown large1 fears1 and the ridge of heaven trembles4 ,when you play together1 ,o ,maruts1 armed with spears1 you run together like waters4 ,like rich suitors the ,maruts have themselves adorned their bodies with golden ornaments2 more glorious for glory1 and powerful on their chariots1 they have brought together splendors on their bodies4 ,as brothers1 no one being the eldest or the youngest1 they have grown up together to happiness4 ,young is their clever father ,rudra1 flowing with plenty is ,prisni1 always kind to the ,maruts4 ,o happy ,maruts1 whether you are in the highest1 or in the middle1 or in the lowest heaven1 from thence1 ,o ,rudras1 or thou also1 ,o ,agni1 take notice of this libation which we offer4 ,when ,agni1 and you1 wealthy ,maruts1 drive down from the higher heaven over the ridges1 give then1 if pleased1 you roarers1 ,o destroyers of enemies1 wealth to the sacrificer who prepares ,soma-juice4 ,agni1 be pleased to drink ,soma with the brilliant ,maruts1 the singers1 approaching in companies1 with the men1 who brighten and enliven everything2 do this1 ,agni1 thou who art always endowed with splendor4 ,,to ,v,,yu ,come hither1 ,o ,vyu1 thou beautiful one6 ,these ,somas are ready1 drink of them1 hear our call6 ,o ,vyu1 the praisers celebrate thee with hymns1 they who know the feast-days1 and have prepared the ,soma4 ,o ,vyu1 thy satisfying stream goes to the worshipper1 wide-reaching1 to the ,soma-draught4 ,o ,indra and ,vyu1 these libations of ,soma are poured out2 come hither for the sake of our offerings1 for the drops of ,soma long for you4 ,o ,indra and ,vyu1 you perceive the libations1 you who are rich in booty2 come then quickly hither6 ,o ,vyu and ,indra1 come near to the work of the sacrificer1 quick1 thus is my prayer1 ,o ye men6 ,i call ,mitra1 endowed with holy strength1 and ,varuna1 who destroys all enemies2 who both fulfil a prayer accompanied by fat offerings4 ,on the right way1 ,o ,mitra and ,varuna1 you have obtained great wisdom1 you who increase the right and adhere to the right2 ,these two sages1 ,mitra and ,varuna1 the mighty1 wide-ruling1 give us efficient strength4 ,,to ,v,,yu ,o ,vyu1 may the quick racers bring thee towards the offerings1 to the early drink here1 to the early drink of ,soma6 ,may the ,dawn stand erect1 approving thy mind6 ,come near on thy harnessed chariot to share1 ,o ,vyu1 to share in the sacrifice6 ,may the delightful drops of ,soma delight thee1 the drops made by us1 well-made1 and heaven-directed1 yes1 made with milk1 and heaven-directed4 ,when his performed aids assume strength for achievement1 our prayers implore the assembled steeds for gifts1 yes1 the prayers implore them4 ,vyu yokes the two ruddy1 ,vyu yokes the two red horses1 ,vyu yokes to the chariot the two swift horses to draw in the yoke1 the strongest to draw in the yoke4 ,awake ,purandhi 7the morning7 as a lover wakes a sleeping maid1 reveal heaven and earth1 brighten the dawn1 yes1 for glory brighten the dawn4 ,for thee the bright dawns spread out in the distance beautiful garments1 in their houses1 in their rays1 beautiful in their new rays4 ,to thee the juice-yielding cow pours out all treasures4 ,thou hast brought forth the ,maruts from the flanks1 yes1 from the flanks of heaven4 ,for thee the white1 bright1 rushing ,somas1 strong in raptures1 have rushed to the whirl1 they have rushed to the whirl of the waters4 ,the tired hunter asks luck of thee in the chase2 thou shieldest by thy power from every being1 yes1 thou shieldest by thy power from powerful spirits4 ,thou1 ,o ,vyu1 art worthy as the first before all others to drink these our ,somas1 thou art worthy to drink these poured-out ,somas4 ,among the people also who invoke thee and have turned to thee1 all the cows pour out the milk1 they pour out butter and milk for the ,soma4 ,,indra ,,and ,,agastya#g3 ,a ,,dialogue ,indra3 ,there is no such thing to-day1 nor will it be so to-morrow4 ,who knows what strange thing this is8 ,we must consult the thought of another1 for even what we once knew seems to vanish4 ,agastya3 ,why dost thou wish to kill us1 ,o ,indra8 the ,maruts are thy brothers2 fare kindly with them1 and do not strike us in battle4 ,the ,maruts3 ,o ,brother ,agastya1 why1 being a friend1 dost thou despise us8 ,we know quite well what thy mind was4 ,dost thou not wish to give to us8 ,agastya3 ,let them prepare the altar1 let them light the fire in front6 ,here we two will spread for thee the sacrifice1 to be seen by the immortal4 ,agastya3 ,thou rulest1 ,o lord of treasures2 thou1 lord of friends1 art the most generous4 ,indra1 speak again with the ,maruts1 and then consume our offerings at the right season4 ,footnote #g3 ,agastya is a worshipper of ,indra4 ,,to ,,soma ,,and ,,rudra ,soma and ,rudra1 may you maintain your divine dominion1 and may the oblations reach you properly4 ,bringing the seven treasures to every house1 be kind to our children and our cattle4 ,soma and ,rudra1 draw far away in every direction the disease which has entered our house4 ,drive far away ,nirriti1 and may auspicious glories belong to us6 ,soma and ,rudra1 bestow all these remedies on our bodies4 ,tear away and remove from us whatever evil we have committed1 which clings to our bodies4 ,soma and ,rudra1 wielding sharp weapons and sharp bolts1 kind friends1 be gracious unto us here6 ,deliver us from the snare of ,varuna1 and guard us1 as kind-hearted gods6 ,,to ,,rudra ,offer ye these songs to ,rudra whose bow is strong1 whose arrows are swift1 the self-dependent god1 the unconquered conqueror1 the intelligent1 whose weapons are sharp--may he hear us6 ,for1 being the lord1 he looks after what is born on earth2 being the universal ruler1 he looks after what is born in heaven4 ,protecting us1 come to our protecting doors1 be without illness among our people1 ,o ,rudra6 ,may that thunderbolt of thine1 which1 sent from heaven1 traverses the earth1 pass us by6 ,a thousand medicines are thine1 ,o thou who art freely accessible2 do not hurt us through our kith and kin6 ,do not strike us1 ,o ,rudra1 do not forsake us6 ,may we not be in thy way when thou rushest forth furiously4 ,let us have our altar and a good report among men--protect us always with your favors6 ,,to ,v,,ta ,now for the greatness of the chariot of ,vta4 ,its roar goes crashing and thundering4 ,it moves touching the sky1 and creating red sheens1 or it goes scattering the dust of the earth4 ,afterwards there rise the gusts of ,vta1 they go towards him1 like women to a feast4 ,the god goes with them on the same chariot1 he1 the king of the whole of this world4 ,when he moves on his paths along the sky1 he rests not even a single day2 the friend of the waters1 the first-born1 the holy1 where was he born1 whence did he spring8 ,the breath of the gods1 the germ of the world1 that god moves wherever he listeth2 his roars indeed are heard1 not his form--let us offer sacrifice to that ,vta6 ,,to ,v,,ta ,may ,vta waft medicine1 healthful1 delightful to our heart2 may he prolong our lives6 ,thou1 ,o ,vta1 art our father1 and our brother1 and our friend2 do thou grant us to live6 ,o ,vta1 from that treasure of the immortal which is placed in thy house yonder1 give us to live6 ,i ,i magnify ,agni1 the ,purohita1 the divine ministrant of the sacrifice1 the ,hotri priest1 the greatest bestower of treasures4 ,agni1 worthy to be magnified by the ancient ,rishis and by the present ones--may he conduct the gods hither4 ,may one obtain through ,agni wealth and welfare day by day1 which may bring glory and high bliss of valiant offspring4 ,agni1 whatever sacrifice and worship thou encompassest on every side1 that indeed goes to the gods4 ,may ,agni the thoughtful ,hotri1 he who is true and most splendidly renowned1 may the god come hither with the gods4 ,whatever good thou wilt do to thy worshipper1 ,o ,agni1 that work verily is thine1 ,o ,angiras4 ,thee1 ,o ,agni1 we approach day by day1 ,o god who shinest in the darkness2 with our prayer1 bringing adoration to thee who art the king of all worship1 the guardian of ,rita1 the shining one1 increasing in thy own house4 ,thus1 ,o ,agni1 be easy of access to us1 as a father is to his son4 ,stay with us for our happiness4 ,,ii ,we implore with well-spoken words the vigorous ,agni who belongs to many people1 to the clans that worship the gods1 whom other people also magnify4 ,men have placed ,agni on the altar as the augmenter of strength4 ,may we worship thee1 rich in sacrificial food4 ,thus be thou here to-day gracious to us1 a helper in our striving for gain1 ,o good one6 ,we choose thee1 the all-possessor1 as our messenger and as our ,hotri4 ,the flames of thee1 who art great1 spread around2 thy rays touch the heaven4 ,the gods1 ,varuna1 ,mitra1 ,aryaman1 kindle thee1 the ancient messenger4 ,the mortal1 ,o ,agni1 who worships thee1 gains through thee every prize4 ,thou art the cheerful ,hotri and householder1 ,o ,agni1 the messenger of the clans4 ,in thee all the firm laws are comprised which the gods have made4 ,in thee1 the blessed one1 ,o ,agni1 youngest god1 all sacrificial food is offered4 ,sacrifice then thou who art gracious to us to-day and afterwards1 to the gods that we may be rich in valiant men4 ,him1 the king1 verily the adorers approach reverentially4 ,with oblations men kindle ,agni1 having overcome all failures4 ,destroying the foe1 they victoriously got through ,heaven and ,earth and the waters2 they have made wide room for their dwelling4 ,may the manly ,agni1 after he has received the oblations1 become brilliant at the side of ,kanva2 may he neigh as a horse in battles4 ,take thy seat2 thou art great4 ,shine forth1 thou who most excellently repairest to the gods4 ,o ,agni1 holy god1 emit thy red1 beautiful smoke1 ,o glorious one6 ,thou whom the gods have placed here for ,manu as the best performer of the sacrifice1 ,o carrier of oblations1 whom ,kanva and ,medhytithi1 whom ,vrishan and ,upastuta have worshipped1 the winner of prizes4 ,that ,agni's nourishment has shone brightly whom ,medhytithi and ,kanva have kindled on behalf of ,rita4 ,him do these hymns1 him do we extol4 ,fill us with wealth1 thou self-dependent one1 for thou1 ,o ,agni1 hast companionship with the gods4 ,thou art lord over glorious booty4 ,have mercy upon us2 thou art great4 ,stand up straight for blessing us1 like the god ,savitri1 straight a winner of booty1 when we with our worshippers and with ointments call thee in emulation with other people4 ,standing straight1 protect us by thy splendor from evil2 burn down every ghoul4 ,let us stand straight that we may walk and live4 ,find out our worship among the gods4 ,save us1 ,o ,agni1 from the sorcerer1 save us from mischief1 from the niggard4 ,save us from him who does us harm or tries to kill us1 ,o youngest god with bright splendor6 ,as with a club smite the niggards in all directions1 and him who deceives us1 ,o god with fiery jaws4 ,the mortal who makes his weapons very sharp by night1 may that impostor not rule over us4 ,agni has won abundance in heroes4 ,agni and the two ,mitras have blessed ,medhytithi4 ,agni has blessed ,upastuta in the acquirement of wealth4 ,through ,agni we call hither from afar ,turvasa1 ,yadu1 and ,ugradeva4 ,may ,agni1 our strength against the ,dasyu1 conduct hither ,navavstva1 ,brihadratha1 and ,turvti4 ,manu has established thee1 ,o ,agni1 as a light for all people4 ,thou hast shone forth with ,kanva1 born from ,rita1 grown strong1 thou whom the human races worship4 ,agni's flames are impetuous and violent2 they are terrible and not to be withstood4 ,always burn down the sorcerers1 and the allies of the ,ytus1 every ghoul4 ,,iii ,we choose ,agni as our messenger1 the all-possessor1 as the ,hotri of this sacrifice1 the highly wise4 ,agni and ,agni6 again they constantly invoked with their invocations1 the lord of the clans1 the bearer of oblations1 the beloved of many4 ,agni1 when born1 conduct the gods hither for him who has strewn the sacrificial grass2 thou art our ,hotri1 worthy of being magnified4 ,awaken them1 the willing ones1 when thou goest as messenger1 ,o ,agni4 ,sit down with the gods on the ,barhis4 ,o thou to whom ,ghrita oblations are poured out1 resplendent god1 burn against the mischievous1 ,o ,agni1 against the sorcerers4 ,by ,agni ,agni is kindled1 the sage1 the master of the house1 the young one1 the bearer of oblations1 whose mouth is the sacrificial spoon4 ,praise ,agni the sage1 whose ordinances for the sacrifice are true1 the god who drives away sickness4 ,be the protector1 ,o ,agni1 of a master of sacrificial food who worships thee1 ,o god1 as his messenger4 ,be merciful1 ,o purifier1 unto the man who is rich in sacrificial food1 and who invites ,agni to the feast of the gods4 ,thus1 ,o ,agni1 resplendent purifier1 conduct the gods hither to us1 to our sacrifice and to our food4 ,thus praised by us with our new ,gyatra hymn1 bring us wealth of valiant men and food4 ,agni with thy bright splendor be pleased1 through all our invocations of the gods1 with this our praise4 ,,iv ,with reverence ,i shall worship thee who art long-tailed like a horse1 ,agni1 king of worship4 ,may he1 our son of strength1 proceeding on his broad way1 the propitious1 become bountiful to us4 ,thus protect us always1 thou who hast a full life1 from the mortal who seeks to do us harm1 whether near or afar4 ,and mayest thou1 ,o ,agni1 announce to the gods this our newest efficient ,gyatra song4 ,let us partake of all booty that is highest and that is middle2 help us to the wealth that is nearest4 ,o god with bright splendor1 thou art the distributor4 ,thou instantly flowest for the liberal giver in the wave of the river1 near at hand4 ,the mortal1 ,o ,agni1 whom thou protectest in battles1 whom thou speedest in the races1 he will command constant nourishment3 ,whosoever he may be1 no one will overtake him1 ,o conqueror ,agni6 ,his strength is glorious4 ,may he1 known among all tribes1 win the race with his horses2 may he with the help of his priests become a gainer4 ,o ,garbodha6 ,accomplish this task for every house3 a beautiful song of praise for worshipful ,rudra4 ,may he1 the great1 the immeasurable1 the smoke-bannered1 rich in splendor1 incite us to pious thoughts and to strength4 ,may he hear us1 like the rich lord of a clan1 the banner of the gods1 on behalf of our hymns1 ,agni with bright light4 ,reverence to the great ones1 reverence to the lesser ones6 ,reverence to the young1 reverence to the old6 ,let us sacrifice to the gods1 if we can4 ,may ,i not1 ,o gods1 fall as a victim to the curse of my better4 ,v ,i press on for you with my prayer to the all-possessing messenger1 the immortal bearer of offerings1 the best sacrificer4 ,he1 the great one1 knows indeed the place of wealth1 the ascent to heaven2 may he conduct the gods hither4 ,he1 the god1 knows how to direct the gods for the righteous worshipper1 in his house4 ,he gives us wealth dear to us4 ,he is the ,hotri2 he who knows the office of a messenger1 goes to and fro1 knowing the ascent to heaven4 ,may we be of those who have worshipped ,agni with the gift of offerings1 who cause him to thrive and kindle him4 ,the men who have brought worship to ,agni1 are renowned as successful by wealth and by powerful offspring4 ,may much-desired wealth come to us day by day2 may gains arise among us4 ,he1 the priest of the tribes1 the priest of men1 pierces all hostile powers by his might as with a tossing bow4 ,,vi ,he has brought down the wisdom of many a worshipper1 he who holds in his hand all manly power4 ,agni has become the lord of treasures1 he who brought together all powers of immortality4 ,all the clever immortals when seeking did not find the calf though sojourning round about us4 ,the attentive gods1 wearying themselves1 following his footsteps1 stood at the highest1 beautiful standing-place of ,agni4 ,when the bright ones had done service to thee1 the bright one1 ,agni1 with ,ghrita through three autumns1 they assumed worshipful names2 the well-born shaped their own bodies4 ,acquiring for themselves the two great worlds1 the worshipful ones brought forward their ,rudra-like powers4 ,the mortal1 when beings were in discord1 perceived and found out ,agni standing in the highest place4 ,being like-minded they reverentially approached him on their knees4 ,together with their wives they venerated the venerable one4 ,abandoning their bodies they made them their own1 the one friend waking when the other friend closed his eyes4 ,when the worshipful gods have discovered the thrice seven secret steps laid down in thee1 they concordantly guard with them immortality4 ,protect thou the cattle and that which remains steadfast and that which moves4 ,knowing1 ,o ,agni1 the established orders of human dwellings1 distribute in due order gifts that they may live4 ,knowing the ways which the gods do1 thou hast become the unwearied messenger1 the bearer of oblations4 ,they who knew the right way and were filled with good intentions1 beheld from heaven the seven young rivers and the doors of riches4 ,saram found the strong stable of the cows from which human clans receive their nourishment4 ,the ,earth has spread herself far and wide with them who are great in their greatness1 the mother ,aditi1 for the refreshment of the bird1 with her sons who have assumed all powers of their own dominion1 preparing for themselves the way to immortality4 ,when the immortals created the two eyes of heaven1 they placed fair splendor in him4 ,then they rush down like streams let loose4 ,the red ones have recognized1 ,o ,agni1 those which are directed downwards4 ,,vii ,forward goes your strength tending heavenward1 rich in offerings1 with the ladle full of ghee4 ,to the gods goes the worshipper desirous of their favor4 ,i magnify with prayer ,agni who has knowledge of prayers1 the accomplisher of sacrifice1 who hears us1 and in whom manifold wealth has been laid down4 ,o ,agni1 may we be able to bridle thee the strong god2 may we overcome all hostile powers4 ,agni1 inflamed at the sacrifice1 the purifier who should be magnified1 whose hair is flame--him we approach with prayers4 ,with his broad stream of light the immortal ,agni1 clothed in ghee1 well served with oblations1 is the carrier of offerings at the sacrifice4 ,holding the sacrificial ladles1 performing the sacrifice they have with right thought1 pressingly brought ,agni hither for help4 ,the ,hotri1 the immortal god goes in front with his secret power1 instigating the sacrifices4 ,the strong is set at the races4 ,he is led forth at the sacrifices1 the priest1 the accomplisher of sacrifice4 ,he has been produced by prayer1 the excellent one4 ,i have established him1 the germ of beings1 forever the father of ,daksha4 ,i have laid thee down1 the excellent one1 with the nourishment of ,daksha1 ,o thou who art produced by power1 ,o ,agni1 thee the resplendent one1 ,o ,usig4 ,the priests1 eager to set to work the ,rita1 kindle with quick strength ,agni the governor1 him who crosses the waters4 ,i magnify the child of vigor at this sacrifice1 who shines under the heaven1 the thoughtful ,agni4 ,he who should be magnified and adored1 who is visible through the darkness1 ,agni1 the manly1 is kindled4 ,agni1 the manly1 is kindled1 he who draws hither the gods like a horse4 ,the worshippers rich in offerings magnify him4 ,we the manly ones will kindle thee the manly god1 ,o manly ,agni1 who shinest mightily4 ,,viii ,produce thy stream of flames like a broad onslaught4 ,go forth impetuous like a king with his elephant1 thou art an archer2 shoot the sorcerers with thy hottest arrows4 ,thy whirls fly quickly4 ,fiercely flaming touch them4 ,o ,agni1 send forth with the ladle thy heat1 thy winged flames2 send forth unfettered thy firebrands all around4 ,being the quickest1 send forth thy spies against all evildoers4 ,be an undeceivable guardian of this clan4 ,he who attacks us with evil spells1 far or near1 may no such foe defy thy track4 ,rise up1 ,o ,agni6 ,spread out against all foes6 ,burn down the foes1 ,o god with the sharp weapon6 ,when kindled1 ,o ,agni1 burn down like dry brushwood1 the man who exercises malice against us4 ,stand upright1 strike the foes away from us6 ,make manifest thy divine powers1 ,o ,agni6 ,unbend the strong bows of those who incite demons against us4 ,crush all enemies1 be they relations or strangers4 ,he knows thy favor1 ,o youngest one1 who makes a way for a sacred speech like this4 ,mayest thou beam forth to his doors all auspicious days and the wealth and the splendor of the niggard4 ,let him1 ,o ,agni1 be fortunate and blessed with good rain1 who longs to gladden thee with constant offerings and hymns through his life in his house4 ,may such longing ever bring auspicious days to him4 ,i praise thy favor2 it resounded here4 ,may this song1 which is like a favorite wife1 awaken for thee4 ,let us brighten thee1 being rich in horses and chariots4 ,mayest thou maintain our knightly power day by day4 ,may the worshipper here frequently of his own accord approach thee1 ,o god who shinest in darkness1 resplendent day by day4 ,let us worship thee sporting and joyous1 surpassing the splendor of other people4 ,whoever1 rich in horses and rich in gold1 approaches thee1 ,o ,agni1 with his chariot full of wealth--thou art the protector and the friend of him who always delights in showing thee hospitality4 ,through my kinship with thee ,i break down the great foes by my words4 ,that kinship has come down to me from my father ,gotama4 ,be thou attentive to this our word1 ,o youngest1 highly wise ,hotri1 as the friend of our house4 ,may those guardians of thine1 infallible ,agni1 sitting down together protect us1 the never sleeping1 onward-pressing1 kind1 unwearied ones1 who keep off the wolf1 who never tire4 ,thy guardians1 ,o ,agni1 who seeing have saved the blind son of ,mamat from distress--,he the possessor of all wealth has saved them who have done good deeds4 ,the impostors1 though trying to deceive1 could not deceive4 ,in thy companionship we dwell1 protected by thee4 ,under thy guidance let us acquire gain4 ,accomplish both praises1 ,o thou who art the truth6 ,do so by thy present power1 ,o fearless one6 ,may we worship thee1 ,o ,agni1 with this log of wood4 ,accept the hymn of praise which we recite4 ,burn down those who curse us1 the sorcerers4 ,protect us1 ,o god who art great like ,mitra1 from guile1 from revilement1 and from disgrace4 ,,ix ,bright1 flaming1 like the lover of the ,dawn1#h he has1 like the light of the sky1 filled the two worlds of ,heaven and ,earth which are turned towards each other4 ,as soon as thou wert born thou hast excelled by thy power of mind2 being the son of the gods thou hast become their father4 ,agni is a worshipper of the gods1 never foolish1 always discriminating2 he is like the udder of the cows2 he is the sweetness of food4 ,like a kind friend to men1 not to be led astray1 sitting in the midst1 the lovely one1 in the house2 like a child when born1 he is delightful in the house2 like a race-horse which is well cared for1 he has wandered across the clans4 ,when ,i call to the sacrifice the clans who dwell in the same nest with the heroes1 may ,agni then attain all divine powers4 ,when thou hast listened to these heroes1 no one breaks those laws of thine4 ,that verily is thy wonderful deed that thou hast killed1 with thy companions1 all foes2 that1 joined by the heroes1 thou hast accomplished thy works4 ,like the lover of the ,dawn1 resplendent and bright1 of familiar form3 may he thus pay attention to this sacrificer4 ,carrying him they opened by themselves the doors of heaven4 ,they all shouted at the aspect of the sun4 ,x ,like unto excellent wealth1 like unto the shine of the sun1 like unto living breath1 like unto one's own son1 like unto a quick takvan ,agni holds the wood1 like milk1 like a milch cow1 bright and shining4 ,he holds safety1 pleasant like a homestead1 like ripe barley1 a conqueror of men2 like a ,rishi uttering sacred shouts1 praised among the clans2 like a well-cared-for race-horse1 ,agni bestows vigor4 ,he to whose flame men do not grow accustomed1 who is like one's own mind1 like a wife on a couch1 enough for all happiness4 ,when the bright ,agni has shone forth1 he is like a white horse among people1 like a chariot with golden ornaments1 impetuous in fights4 ,like an army which is sent forward he shows his vehemence1 like an archer's shaft with sharp point4 ,he who is born is one twin2 he who will be born is the other twin--the lover of maidens1 the husband of wives4 ,as cows go to their stalls1 all that moves and we1 for the sake of a dwelling1 reach him who has been kindled4 ,like the flood of the ,sindhu he has driven forward the downward-flowing waters4 ,the cows lowed at the sight of the sun4 ,,xi ,the ,hotri goes forward in order to fulfil his duty by his wonderful power1 directing upwards the brightly adorned prayer4 ,he steps towards the sacrificial ladles which are turned to the right1 and which first kiss his foundation4 ,they have greeted with shouts the streams of ,rita which were hidden at the birthplace of the god1 at his seat4 ,when ,he dwelt dispersed in the lap of the waters1 he drank the draughts by the power of which he moves4 ,two beings of the same age try to draw that wonderful shape towards themselves1 progressing in turns towards a common aim4 ,then he is to be proclaimed by us like a winner in a contest4 ,the charioteer governs all things as if pulling in the reins of a draught-horse4 ,he whom two beings of the same age serve1 two twins dwelling together in one common abode1 the gray one has been born as a youth by night as by day1 the ageless one who wanders through many generations of men4 ,the prayers1 the ten fingers stir him up4 ,we1 the mortals1 call him1 the god1 for his protection4 ,from the dry land he hastens to the declivities4 ,with those who approached him he has established new rules4 ,thou indeed1 ,o ,agni1 reignest by thy own nature over the heavenly and over the terrestrial world as a shepherd takes care of his cattle4 ,these two variegated1 great goddesses striving for gloriousness1 the golden ones who move crookedly1 have approached thy sacrificial grass4 ,agni6 ,be gratified and accept graciously this prayer1 ,o joy-giver1 independent one1 who art born in the ,rita1 good-willed one1 whose face is turned towards us from all sides1 conspicuous one1 gay in thy aspect1 like a dwelling-place rich in food4 ,footnote #h3 ,the sun4 ,,selections ,,from ,,the ,,zend-,,avesta ,translation by ,james ,darmestetter ,,introduction ,the study of religion1 like the study of poetry1 brings us face to face with the fundamental principles of human nature4 ,religion1 whether it be natural religion or that which is formulated in a book1 is as universal as poetry1 and like poetry1 existed before letters and writing4 ,it is only in a serious and sympathetic frame of mind that we should approach the rudest forms of these two departments of human activity4 ,a general analysis of the ,zend-,avesta suggests to us the mind of the ,persian sage ,zarathustra1 or ,zoroaster1 fixed upon the phenomena of nature and life1 and trying to give a systematized account of them4 ,he sees good and evil1 life and death1 sickness and health1 right and wrong1 engaged in almost equal conflict4 ,he sees in the sun the origin of light and heat1 the source of comfort and life to man4 ,thus he institutes the doctrine of ,dualism and the worship of ,fire4 ,the evil things that come unexpectedly and irresistibly1 he attributes to the ,devas3 the help and comfort that man needs and often obtains by means which are beyond his control1 he attributes to the ,holy ,immortal ,ones1 who stand around the ,presence of ,ormuzd4 ,as he watches the purity of the flame1 of the limpid stream1 and of the sweet smelling ground1 he connects it with the moral purity which springs from innocence and rectitude1 and in his code it is as reprehensible to pollute the fire by burning the dead1 or the stream by committing the corpse to its waves1 or the earth by making it a burial-place1 as it is to cheat or lie or commit an act of violence4 ,the wonders of ,nature furnish abundant imagery for his hymns or his litanies1 and he relies for his cosmogony on the faint traditions of the past gathered from whatever nation1 and reduced into conformity with his ,dualistic creed4 ,zend-,avesta is the religious book of the ,persians who professed the creed of ,zarathustra1 known in classic and modern times as ,zoroaster4 ,zoroaster is to be classed with such great religious leaders as ,buddha and ,mohammed4 ,he was the predecessor of ,mohammed and the worship and belief which he instituted were trampled out in ,persia by the forces of ,islam in the seventh century of our era4 ,the ,persian ,zoroastrians fled to ,india1 where they are still found as ,parsis on the west coast of ,hindostan4 ,the religion of ,zoroaster was a ,dualism4 ,two powerful and creative beings1 the one good the one evil1 have control of the universe4 ,thus1 in the account of the creation1 the two deities are said to have equal though opposite share in the work4 ,this is indicated by the following passage-- ,the third of the good lands and countries which ,i1 ,ahura ,mazda 7,ormuzd7 created1 was the strong1 holy ,muru 7,merv74 ,thereupon came ,angra ,mainyu 7,ahriman71 who is all death1 and he counter-created plunder and sin4 ,this constant struggle of the two divinities with their armies of good and bad spirits formed the background of ,zoroastrian supernaturalism4 ,the worship of the ,persians was the worship of the powers of ,nature1 and especially of fire1 although water1 earth1 and air1 are also addressed in the litanies of the ,zend-,avesta4 ,the down-falling water and the uprising mist are thus spoken of in one passage3-- ,as the sea 7,vouru-kasha7 is the gathering place of the waters1 rising up and going down1 up the arial way and down the earth1 down the earth and up the arial way3 thus rise up and roll along6 thou in whose rising and growing ,ahura ,mazda made the arial way4 ,the sun is also invoked3-- ,up6 rise up and roll along6 thou swift-horsed ,sun1 above ,hara ,berezaiti1 and produce light for the world4 ,the earth was considered to be polluted by the burial of the dead1 who are to be exposed in high places to be devoured by the birds of the air and swept away by the streams into which the rain should wash their remains4 ,but the principal subjects of ,zoroaster's teaching was the struggle between ,ormuzd and ,ahriman and their hosts ,the ,holy ,immortal ,ones and the ,devas1 or evil spirits4 ,this is the basis of all the activities of the world and1 according to ,zoroaster1 is to result in a triumph of the good4 ,zoroaster taught that the life of man has two parts1 that on earth and that beyond the grave4 ,after his earthly life each one should be punished or rewarded according to his deeds4 ,the ,zend-,avesta cannot be dated earlier than the first century before our era4 ,it consists of four books1 of which the chief one is the ,venddd2 the other three are the liturgical and devotional works1 consisting of hymns1 litanies1 and songs of praise1 addressed to the ,deities and angels of ,goodness4 ,the ,venddd contains an account of the creation and counter-creation of ,ormuzd and ,ahriman1 the author of the good things and of the evil things in the world4 ,after this follows what we may call a history of the beginnings of civilization under ,yima1 the ,persian ,noah4 ,the revelation is described as being made directly to ,zoroaster1 who1 like ,moses1 talked with ,god4 ,thus1 in the second fargard1 or chapter1 we read3-- ,zarathustra 7,zoroaster7 asked ,ahura ,mazda 7,ormuzd73-- ,o ,ahura ,mazda 7,ormuzd71 most beneficent ,spirit1 ,maker of the material world1 thou ,holy ,one6 ,who was the first mortal1 before myself1 ,zarathustra1 with whom thou1 ,ahura ,mazda1 didst converse1 whom thou didst teach the religion of ,ahura1 the ,religion of ,zarathustra8 ,ahura ,mazda answered3-- ,the fair ,yima1 the good shepherd1 ,o holy ,zarathustra6 he was the first mortal before thee1 ,zarathustra1 with whom ,i1 ,ahura ,mazda1 did converse1 whom ,i taught the ,religion of ,ahura1 the ,religion of ,zarathustra4 ,unto him1 ,o ,zarathustra1 ,i1 ,ahura ,mazda1 spake1 saying3 ',well1 fair ,yima1 son of ,vvanghat1 be thou the ,preacher and the bearer of my ,religion6' ,and the fair ,yima1 ,o ,zarathustra1 replied unto me1 saying3 ',i was not born1 ,i was not taught to be the preacher and the bearer of thy ,religion4' ,the rest of the ,venddd is taken up with the praises of agriculture1 injunctions as to the care and pity due to the dog1 the guardian of the home and flock1 the hunter and the scavenger4 ,it includes an elaborate code of ceremonial purification1 resembling on this point the ,leviticus of the ,bible1 and it prescribes also the gradations of penance for sins of various degrees of heinousness4 ,e4,w4 ,,discovery ,,of ,,the ,,zend-,,avesta ,the ,zend-,avesta is the sacred book of the ,parsis2 that is to say1 of the few remaining followers of that religion which reigned over ,persia at the time when the second successor of ,mohammed overthrew the ,sassanian dynasty 7,a4,d4 #fdb71 and which has been called ,dualism1 or ,mazdeism1 or ,magism1 or ,zoroastrianism1 or ,fire-worship1 according as its main tenet1 or its supreme ,god1 or its priests1 or its supposed founder1 or its apparent object of worship has been most kept in view4 ,in less than a century after their defeat1 most of the conquered people were brought over to the faith of their new rulers1 either by force1 or policy1 or the attractive power of a simpler form of creed4 ,but many of those who clung to the faith of their fathers1 went and sought abroad for a new home1 where they might freely worship their old gods1 say their old prayers1 and perform their old rites4 ,that home they found at last among the tolerant ,hindoos1 on the western coast of ,india and in the peninsula of ,guzerat4 ,there they throve and there they live still1 while the ranks of their co-religionists in ,persia are daily thinning and dwindling away4#i ,as the ,parsis are the ruins of a people1 so are their sacred books the ruins of a religion4 ,there has been no other great belief in the world that ever left such poor and meagre monuments of its past splendor4 ,yet great is the value which that small book1 the ,avesta1 and the belief of that scanty people1 the ,parsis1 have in the eyes of the historian and theologian1 as they present to us the last reflex of the ideas which prevailed in ,iran during the five centuries which preceded and the seven which followed the birth of ,christ1 a period which gave to the world the ,gospels1 the ,talmud1 and the ,qur'n4 ,persia1 it is known1 had much influence on each of the movements which produced1 or proceeded from1 those three books2 she lent much to the first heresiarchs1 much to the ,rabbis1 much to ,mohammed4 ,by help of the ,parsi religion and the ,avesta1 we are enabled to go back to the very heart of that most momentous period in the history of religious thought1 which saw the blending of the ,aryan mind with the ,semitic1 and thus opened the second stage of ,aryan thought4 ,inquiries into the religion of ancient ,persia began long ago1 and it was the old enemy of ,persia1 the ,greek1 who first studied it4 ,aristotle1 ,hermippus1 and many others wrote of it in books of which1 unfortunately1 nothing more than a few fragments or merely the titles have come down to us4 ,we find much valuable information about it1 scattered in the accounts of historians and travellers1 extending over ten centuries1 from ,herodotos down to ,agathias and ,procopius 7from ,b4,c4 #dej to ,a4,d4 #eej74 ,the clearest and most faithful account of the ,dualist doctrine is found in the treatise ,de ,iside et ,osiride1 ascribed to ,plutarch4 ,but ,zoroastrianism was never more eagerly studied than in the first centuries of the ,christian era1 though without anything of the disinterested and almost scientific curiosity of the earlier times4 ,religious and philosophic sects1 in search of new dogmas1 eagerly received whatever came to them bearing the name of ,zoroaster4 ,as ,xanthos the ,lydian1 who is said to have lived before ,herodotos1 had mentioned ,zoroastrianism1 there came to light1 in those later times1 scores of oracles1 styled ,oracula ,chaldaca sive ,magica1 the work of ,neo-,platonists who were but very remote disciples of the ,median sage4 ,as his name had become the very emblem of wisdom1 they would cover with it the latest inventions of their ever-deepening theosophy4 ,zoroaster and ,plato were treated as if they had been philosophers of the same school1 and ,hierocles expounded their doctrines in the same book4 ,proclus collected seventy ,tetrads of ,zoroaster and wrote commentaries on them2 but we need hardly say that ,zoroaster commented on by ,proclus was nothing more or less than ,proclus commented on by himself4 ,prodicus1 the ,gnostic1 possessed secret books of ,zoroaster2 and1 upon the whole1 it may be said that in the first centuries of ,christianity1 the religion of ,persia was more studied and less understood than it had ever been before4 ,the real object aimed at1 in studying the old religion1 was to form a new one4 ,throughout the ,middle ,ages nothing was known of ,mazdeism but the name of its founder1 who from a ,magus was converted into a magician and master of the hidden sciences4 ,it was not until the ,renaissance that real inquiry was resumed4 ,the first step was to collect all the information that could be gathered from ,greek and ,roman writers4 ,that task was undertaken and successfully completed by ,barnab ,brisson4 ,a nearer approach to the original source was made in the following century by ,italian1 ,english1 and ,french travellers in ,asia4 ,pietro della ,valle1 ,henry ,lord1 ,mandelslo1 ,ovington1 ,chardin1 ,gabriel du ,chinon1 and ,tavernier1 found ,zoroaster's last followers in ,persia and ,india1 and made known their existence1 their manners1 and the main features of their belief to ,europe4 ,gabriel du ,chinon saw their books and recognized that they were not all written in the same language1 their original holy writ being no longer understood except by means of translations and commentaries in another tongue4 ,in the year #agjj1 a professor at ,oxford1 ,thomas ,hyde1 the greatest ,orientalist of his time in ,europe1 made the first systematic attempt to restore the history of the old ,persian religion by combining the accounts of the ,mohammedan writers with the true and genuine monuments of ancient ,persia4 ,unfortunately the so-called genuine monuments of ancient ,persia were nothing more than recent ,persian compilations or refacimenti4 ,but notwithstanding this defect1 which could hardly be avoided then1 and a distortion of critical acumen1 the book of ,thomas ,hyde was the first complete and true picture of modern ,parsism1 and it made inquiry into its history the order of the day4 ,a warm appeal made by him to the zeal of travellers1 to seek for and procure at any price the sacred books of the ,parsis1 did not remain ineffectual1 and from that time scholars bethought themselves of studying ,parsism in its own home4 ,eighteen years later1 a countryman of ,hyde1 ,george ,boucher1 received from the ,parsis in ,surat a copy of the ,venddd ,sda1 which was brought to ,england in #agbc by ,richard ,cobbe4 ,but the old manuscript was a sealed book1 and the most that could then be made of it was to hang it by an iron chain to the wall of the ,bodleian ,library1 as a curiosity to be shown to foreigners4 ,a few years later1 a ,scotchman1 named ,fraser1 went to ,surat1 with the view of obtaining from the ,parsis1 not only their books1 but also a knowledge of their contents4 ,he was not very successful in the first undertaking1 and utterly failed in the second4 ,in #aged a young man1 twenty years old1 ,anquetil ,duperron1 a scholar of the cole des ,langues ,orientales in ,paris1 happened to see a fac-simile of four leaves of the ,oxford ,venddd1 which had been sent from ,england1 a few years before1 to ,etienne ,fourmont1 the ,orientalist4 ,he determined at once to give to ,france both the books of ,zoroaster and the first ,european translation of them4 ,too impatient to set off to wait for a mission from the government which had been promised to him1 he enlisted as a private soldier in the service of the ,french ,east ,india ,company2 he embarked at ,lorient on ,february #bd1 #agee1 and after three years of endless adventures and dangers through the whole breadth of ,hindostan1 at the very time when war was waging between ,france and ,england1 he arrived at last in ,surat1 where he stayed among the ,parsis for three years more4 ,here began another struggle1 not less hard1 but more decisive1 against the same mistrust and ill-will which had disheartened ,fraser2 but he came out of it victorious1 and prevailed at last on the ,parsis to part both with their books and their knowledge4 ,he came back to ,paris on ,march #ad1 #agfd1 and deposited on the following day at the ,bibliothque ,royale the whole of the ,zend-,avesta1 and copies of several traditional books4 ,he spent ten years in studying the material he had collected1 and published in #agga the first ,european translation of the ,zend-,avesta4 ,a violent dispute broke out at once1 as half the learned world denied the authenticity of this ,avesta1 which it pronounced a forgery4 ,it was the future founder of the ,royal ,asiatic ,society1 ,william ,jones1 a young ,oxonian then1 who opened the war4 ,he had been wounded to the quick by the scornful tone adopted by ,anquetil towards ,hyde and a few other ,english scholars3 the ,zend-,avesta suffered for the fault of its introducer1 ,zoroaster for ,anquetil4 ,in a pamphlet written in ,french1 with a verve and in a style which showed him to be a good disciple of ,voltaire1 ,william ,jones pointed out1 and dwelt upon1 the oddities and absurdities with which the so-called sacred books of ,zoroaster teemed4 ,it is true that ,anquetil had given full scope to satire by the style he had adopted3 he cared very little for literary elegance1 and did not mind writing ,zend and ,persian in ,french2 so the new and strange ideas he had to express looked stranger still in the outlandish garb he gave them4 ,yet it was less the style than the ideas that shocked the contemporary of ,voltaire4 ,his main argument was that books1 full of such silly tales1 of laws and rules so absurd1 of descriptions of gods and demons so grotesque1 could not be the work of a sage like ,zoroaster1 nor the code of a religion so much celebrated for its simplicity1 wisdom1 and purity4 ,his conclusion was that the ,avesta was a rhapsody of some modern ,guebre4 ,in fact1 the only thing in which ,jones succeeded was to prove in a decisive manner that the ancient ,persians were not equal to the lumires of the eighteenth century1 and that the authors of the ,avesta had not read the ,encyclopdie4 ,jones's censure was echoed in ,england by ,sir ,john ,chardin and ,richardson1 in ,germany by ,meiners4 ,richardson tried to give a scientific character to the attacks of ,jones by founding them on philological grounds4 ,that the ,avesta was a fabrication of modern times was shown1 he argued1 by the number of ,arabic words he fancied he found both in the ,zend and ,pahlavi dialects1 as no ,arabic element was introduced into the ,persian idioms earlier than the seventh century2 also by the harsh texture of the ,zend1 contrasted with the rare euphony of the ,persian2 and1 lastly1 by the radical difference between the ,zend and ,persian1 both in words and grammar4 ,to these objections1 drawn from the form1 he added another derived from the uncommon stupidity of the matter4 ,in ,germany1 ,meiners1 to the charges brought against the newly-found books1 added another of a new and unexpected kind1 namely1 that they spoke of ideas unheard of before1 and made known new things4 ,pray1 who would dare ascribe to ,zoroaster books in which are found numberless names of trees1 animals1 men1 and demons1 unknown to the ancient ,persians2 in which are invoked an incredible number of pure animals and other things1 which1 as appears from the silence of ancient writers1 were never known1 or at least never worshipped1 in ,persia8 ,what ,greek ever spoke of ,hm1 of ,jemshd1 and of such other personages as the fabricators of that rhapsody exalt with every kind of praise1 as divine heroes8 ,anquetil and the ,avesta found an eager champion in the person of ,kleuker1 professor in the ,university of ,riga4 ,as soon as the ,french version of the ,avesta appeared1 he published a ,german translation of it1 and also of ,anquetil's historical dissertations4 ,then1 in a series of dissertations of his own1 he vindicated the authenticity of the ,zend books4 ,anquetil had already tried to show1 in a memoir on ,plutarch1 that the data of the ,avesta fully agree with the account of the ,magian religion given in the treatise on ,isis and ,osiris4 ,kleuker enlarged the circle of comparison to the whole of ancient literature4 ,in the field of philology1 he showed1 as ,anquetil had already done1 that ,zend has no ,arabic elements in it1 and that ,pahlavi itself1 which is more modern than ,zend1 does not contain any ,arabic1 but only ,semitic words of the ,aramean dialect1 which are easily accounted for by the close relations of ,persia with ,aramean lands in the time of the ,sassanian kings4 ,he showed1 lastly1 that ,arabic words appear only in the very books which ,parsi tradition itself considers modern4 ,another stanch upholder of the ,avesta was the numismatologist ,tychsen1 who1 having begun to read the book with a prejudice against its authenticity1 quitted it with a conviction to the contrary4 ,there is nothing in it1 he writes1 but what befits remote ages1 and a man philosophizing in the infancy of the world4 ,such traces of a recent period as they fancy to have found in it1 are either due to misunderstandings1 or belong to its later portions4 ,on the whole there is a marvellous accordance between the ',zend-,avesta' and the accounts of the ancients with regard to the doctrine and institutions of ,zoroaster4 ,plutarch agrees so well with the ,zend books that ,i think no one will deny the close resemblance of doctrines and identity of origin4 ,add to all this the incontrovertible argument to be drawn from the language1 the antiquity of which is established by the fact that it was necessary to translate a part of the ,zend books into ,pahlavi1 a language which was growing obsolete as early as the time of the ,sassanides4 ,lastly1 it cannot be denied that ,zoroaster left books which were1 through centuries1 the groundwork of the ,magic religion1 and which were preserved by the ,magi1 as shown by a series of documents from the time of ,hermippus4 ,therefore ,i am unable to see why we should not trust the ,magi of our days when they ascribe to ,zoroaster those traditional books of their ancestors1 in which nothing is found to indicate fraud or a modern hand4 ,two years afterwards1 in #agic1 was published in ,paris a book which1 without directly dealing with the ,avesta1 was the first step taken to make its authenticity incontrovertible4 ,it was the masterly memoir by ,sylvestre de ,sacy1 in which the ,pahlavi inscriptions of the first ,sassanides were deciphered for the first time and in a decisive manner4 ,de ,sacy1 in his researches1 had chiefly relied on the ,pahlavi lexicon published by ,anquetil1 whose work vindicated itself thus--better than by heaping up arguments--by promoting discoveries4 ,the ,pahlavi inscriptions gave the key1 as is well-known1 to the ,persian cuneiform inscriptions1 which were in return to put beyond all doubt the genuineness of the ,zend language4 ,tychsen1 in an appendix to his ,commentaries1 pointed to the importance of the new discovery3 ,this1 he writes1 is a proof that the ,pahlavi was used during the reign of the ,sassanides1 for it was from them that these inscriptions emanated1 as it was by them--nay1 by the first of them1 ,ardeshr ,bbagn--that the doctrine of ,zoroaster was revived4 ,one can now understand why the ,zend books were translated into ,pahlavi4 ,here1 too1 everything agrees1 and speaks loudly for their antiquity and genuineness4 ,about the same time ,sir ,william ,jones1 then president of the ,royal ,asiatic ,society1 which he had just founded1 resumed in a discourse delivered before that society the same question he had solved in such an off-hand manner twenty years before4 ,he was no longer the man to say1 ,sied-il un homme n dans ce sicle de s'infatuer de fables indiennes8 and although he had still a spite against ,anquetil1 he spoke of him with more reserve than in #agga4 ,however1 his judgment on the ,avesta itself was not altered on the whole1 although1 as he himself declared1 he had not thought it necessary to study the text4 ,but a glance at the ,zend glossary published by ,anquetil suggested to him a remark which makes ,sir ,william ,jones1 in spite of himself1 the creator of the comparative grammar of ,sanscrit and ,zend4 ,when ,i perused the ,zend glossary1 he writes1 ,i was inexpressibly surprised to find that six or seven words in ten are pure ,sanscrit1 and even some of their inflexions formed by the rules of the ,vycaran1 as yushmcam1 the genitive plural of yushmad4 ,now ,m4 ,anquetil most certainly1 and the ,persian compiler most probably1 had no knowledge of ,sanscrit1 and could not1 therefore1 have invented a list of ,sanscrit words2 it is1 therefore1 an authentic list of ,zend words1 which has been preserved in books or by tradition2 it follows that the language of the ,zend was at least a dialect of the ,sanscrit1 approaching perhaps as nearly to it as the ,prcrit1 or other popular idioms1 which we know to have been spoken in ,india two thousand years ago4 ,this conclusion1 that ,zend is a ,sanscrit dialect1 was incorrect1 the connection assumed being too close2 but it was a great thing that the near relationship of the two languages should have been brought to light4 ,in #agih ,father ,paulo de ,st4 ,barthlemy further developed ,jones's remark in an essay on the antiquity of the ,zend language4 ,he showed its affinity with the ,sanscrit by a list of such ,zend and ,sanscrit words as were least likely to have been borrowed1 viz41 those that designate the degrees of relationship1 the limbs of the body1 and the most general and essential ideas4 ,another list1 intended to show1 on a special topic1 how closely connected the two languages are1 contains eighteen words taken from the liturgic language used in ,india and ,persia4 ,this list was not very happily drawn up1 as out of the eighteen instances there is not a single one that stands inquiry2 yet it was a happy idea1 and one which has not even yet yielded all that it promised4 ,his conclusions were that in a far remote antiquity ,sanscrit was spoken in ,persia and ,media1 that it gave birth to the ,zend language1 and that the ,zend-,avesta is authentic3 ,were it but a recent compilation1 he writes1 as ,jones asserts1 how is it that the oldest rites of the ,parsis1 that the old inscriptions of the ,persians1 the accounts of the ,zoroastrian religion by the classical writers1 the liturgic prayers of the ,parsis1 and1 lastly1 even their books do not reveal the pure ,sanscrit1 as written in the land wherein the ,parsis live1 but a mixed language1 which is as different from the other dialects of ,india as ,french is from ,italian8 ,this amounted1 in fact1 to saying that the ,zend is not derived from the ,sanscrit1 but that both are derived from another and older language4 ,the ,carmelite had a dim notion of that truth1 but1 as he failed to express it distinctly1 it was lost for years1 and had to be rediscovered4 ,the first twenty-five years of this century were void of results1 but the old and sterile discussions as to the authenticity of the texts continued in ,england4 ,in #ahjh ,john ,leyden regarded ,zend as a ,prcrit dialect1 parallel to ,pali2 ,pali being identical with the ,magadhi dialect and ,zend with the ,sauraseni4 ,in the eyes of ,erskine1 ,zend was a ,sanscrit dialect1 imported from ,india by the founders of ,mazdeism1 but never spoken in ,persia4 ,his main argument was that ,zend is not mentioned among the seven dialects which were current in ancient ,persia according to the ,farhang-i ,jehangiri1 and that ,pahlavi and ,persian exhibit no close relationship with ,zend4 ,in ,germany1 ,meiners had found no followers4 ,the theologians appealed to the ,avesta1 in their polemics1 and ,rhode sketched the religious history of ,persia after the translations of ,anquetil4 ,erskine's essay provoked a decisive answer from ,emmanuel ,rask1 one of the most gifted minds in the new school of philology1 who had the honor of being a precursor of both ,grimm and ,burnouf4 ,he showed that the list of the ,jehangiri referred to an epoch later than that to which ,zend must have belonged1 and to parts of ,persia different from those where it must have been spoken2 he showed further that modern ,persian is not derived from ,zend1 but from a dialect closely connected with it2 and1 lastly1 he showed what was still more important1 that ,zend was not derived from ,sanscrit4 ,as to the system of its sounds1 ,zend approaches ,persian rather than ,sanscrit2 and as to its grammatical forms1 if they often remind one of ,sanscrit1 they also often remind one of ,greek and ,latin1 and frequently have a special character of their own4 ,rask also gave the paradigm of three ,zend nouns1 belonging to different declensions1 as well as the right pronunciation of the ,zend letters1 several of which had been incorrectly given by ,anquetil4 ,this was the first essay on ,zend grammar1 and it was a masterly one4 ,the essay published in #ahca by ,peter von ,bohlen on the origin of the ,zend language threw the matter forty years back4 ,according to him1 ,zend is a ,prcrit dialect1 as it had been pronounced by ,jones1 ,leyden1 and ,erskine4 ,his mistake consisted in taking ,anquetil's transcriptions of the words1 which are often so incorrect as to make them look like corrupted forms when compared with ,sanscrit4 ,and1 what was worse1 he took the proper names in their modern ,parsi forms1 which often led him to comparisons that would have appalled ,mnage4 ,thus ,ahriman became a ,sanscrit word ariman1 which would have meant the fiend2 yet ,bohlen might have seen in ,anquetil's work itself that ,ahriman is nothing but the modern form of ,angra ,mainyu1 words which hardly remind one of the ,sanscrit ariman4 ,again1 the angel ,vohu-man1 or good thought1 was reduced1 by means of the ,parsi form ,bahman1 to the ,sanscrit bhumn1 a long-armed god4 ,at length came ,burnouf4 ,from the time when ,anquetil had published his translation1 that is to say during seventy years1 no real progress had been made in knowledge of the ,avesta texts4 ,the notion that ,zend and ,sanscrit are two kindred languages was the only new idea that had been acquired1 but no practical advantage for the interpretation of the texts had resulted from it4 ,anquetil's translation was still the only guide1 and as the doubts about the authenticity of the texts grew fainter1 the authority of the translation became greater1 the trust reposed in the ,avesta being reflected on to the work of its interpreter4 ,the ,parsis had been the teachers of ,anquetil2 and who could ever understand the holy writ of the ,parsis better than the ,parsis themselves8 ,there was no one who even tried to read the texts by the light of ,anquetil's translation1 to obtain a direct understanding of them4 ,about #ahbe ,eugne ,burnouf was engaged in a course of researches on the geographical extent of the ,aryan languages in ,india4 ,after he had defined the limits which divide the races speaking ,aryan languages from the native non-brahmanical tribes in the south1 he wanted to know if a similar boundary had ever existed in the northwest2 and if it is outside of ,india that the origin of the ,indian languages and civilization is to be sought for4 ,he was thus led to study the languages of ,persia1 and1 first of all1 the oldest of them1 the ,zend4 ,but as he tried to read the texts by help of ,anquetil's translation1 he was surprised to find that this was not the clue he had expected4 ,he saw that two causes had misled ,anquetil3 on the one hand1 his teachers1 the ,parsi dasturs1 either knew little themselves or taught him imperfectly1 not only the ,zend1 but even the ,pahlavi intended to explain the meaning of the ,zend2 so that the tradition on which his work rested1 being incorrect in itself1 corrupted it from the very beginning2 on the other hand1 as ,sanscrit was unknown to him and comparative grammar did not as yet exist1 he could not supply the defects of tradition by their aid4 ,burnouf1 laying aside tradition as found in ,anquetil's translation1 consulted it as found in a much older and purer form1 in a ,sanscrit translation of the ,yasna made in the fifteenth century by the ,parsi ,neriosengh in accordance with the old ,pahlavi version4 ,the information given by ,neriosengh he tested1 and either confirmed or corrected1 by a comparison of parallel passages and by the help of comparative grammar1 which had just been founded by ,bopp1 and applied by him successfully to the explanation of ,zend forms4 ,thus he succeeded in tracing the general outlines of the ,zend lexicon and in fixing its grammatical forms1 and founded the only correct method of interpreting the ,avesta4 ,he also gave the first notions of a comparative mythology of the ,avesta and the ,veda1 by showing the identity of the ,vedic ,yama with the ,avesta ,yima1 and of ,traitna with ,thrataona and ,ferdn4 ,thus he made his ,commentaire sur le ,yasna a marvellous and unparalleled model of critical insight and steady good sense1 equally opposed to the narrowness of mind which clings to matters of fact without rising to their cause and connecting them with the series of associated phenomena1 and to the wild and uncontrolled spirit of comparison1 which1 by comparing everything1 confounds everything4 ,never sacrificing either tradition to comparison or comparison to tradition he knew how to pass from the one to the other1 and was so enabled both to discover facts and to explain them4 ,at the same time the ancient ,persian inscriptions at ,persepolis and ,behistun were deciphered by ,burnouf in ,paris1 by ,lassen in ,bonn1 and by ,sir ,henry ,rawlinson in ,persia4 ,thus was revealed the existence1 at the time of the first ,achaemenian kings1 of a language closely connected with that of the ,avesta1 and the last doubts as to the authenticity of the ,zend books were at length removed4 ,it would have required more than an ordinary amount of scepticism to look still upon the ,zend as an artificial language1 of foreign importation1 without root in the land where it was written1 and in the conscience of the people for whom it was written1 at the moment when a twin language1 bearing a striking likeness to it in nearly every feature1 was suddenly making itself heard from the mouth of ,darius1 and speaking from the very tomb of the first ,achaemenian king4 ,that unexpected voice silenced all controversies1 and the last echoes of the loud discussion which had been opened in #agga died away unheeded4 ,footnote #i3 ,a century ago1 it is said1 they still numbered nearly #ajj1jjj souls2 but there now remain no more than #h1jjj or #i1jjj1 scattered in ,yazd and the surrounding villages4 ,houtum-,schindler gave #h1dii in #ahgi2 of that number there were #f1dhc in ,yazd1 #a1gef in ,kirmn1 #aej in ,tehern4 ,,selections ,,from ,,the ,,zend-,,avesta ,,the ,,creation#aj ,ahura ,mazda spake unto ,spitama ,zarathustra1 saying3-- ,i have made every land dear to its people1 even though it had no charms whatever in it3 had ,i not made every land dear to its people1 even though it had no charms whatever in it1 then the whole living world would have invaded the ,airyana ,vag4 ,the first of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the ,airyana ,vag1 by the ,vanguhi ,ditya4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the serpent in the river and ,winter1 a work of the ,devas4 ,there are ten winter months there1 two summer months2 and those are cold for the waters1 cold for the earth1 cold for the trees4 ,winters fall there1 the worst of all plagues4 ,the second of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the plain which the ,sughdhas inhabit4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the locust1 which brings death unto cattle and plants4 ,the third of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the strong1 holy ,muru4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created plunder and sin4 ,the fourth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the beautiful ,bkhdhi with high-lifted banners4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the ants and the ant-hills4 ,the fifth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was ,nisya1 that lies between ,muru and ,bkhdhi4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the sin of unbelief4 ,the sixth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the house-deserting ,haryu4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created tears and wailing4 ,the seventh of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was ,vakereta1 of the evil shadows4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the ,pairika ,knthaiti1 who clave unto ,keresspa4 ,the eighth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was ,urva of the rich pastures4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the sin of pride4 ,the ninth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was ,khnenta which the ,vehrknas inhabit4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created a sin for which there is no atonement1 the unnatural sin4 ,the tenth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the beautiful ,harahvaiti4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created a sin for which there is no atonement1 the burying of the dead4 ,the eleventh of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the bright1 glorious ,hatumant4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the evil work of witchcraft4 ,and this is the sign by which it is known1 this is that by which it is seen at once3 wheresoever they may go and raise a cry of sorcery1 there the worst works of witchcraft go forth4 ,from there they come to kill and strike at heart1 and they bring locusts as many as they want4 ,the twelfth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was ,ragha of the three races4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created the sin of utter unbelief4 ,the thirteenth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the strong1 holy ,kakhra4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created a sin for which there is no atonement1 the cooking of corpses4 ,the fourteenth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the four-cornered ,varena1 for which was born ,thrataona1 who smote ,azi ,dahka4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created abnormal issues in women and barbarian oppression4 ,the fifteenth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the ,seven ,rivers4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created abnormal issues in women and excessive heat4 ,the sixteenth of the good lands and countries which ,i1 ,ahura ,mazda1 created1 was the land by the sources of the ,rangha1 where people live who have no chiefs4 ,thereupon came ,angra ,mainyu1 who is all death1 and he counter-created ,winter1 a work of the ,devas4 ,there are still other lands and countries1 beautiful and deep1 longing and asking for the good1 and bright4 ,footnote #aj3 ,this chapter is an enumeration of sixteen perfect lands created by ,ahura ,mazda1 and of as many plagues created in opposition by ,angra ,mainyu4 ,many attempts have been made1 not only to identify these sixteen lands1 but also to draw historical conclusions from their order of succession1 as representing the actual order of the migrations and settlements of the old ,iranian tribes4 ,but there is nothing in the text to support such wide inferences4 ,we have here nothing more than a geographical description of ,iran1 seen from the religious point of view4 ,,myth ,,of ,,yima ,zarathustra asked ,ahura ,mazda3-- ,o ,ahura ,mazda1 most beneficent ,spirit1 ,maker of the material world1 thou ,holy ,one6 ,who was the first mortal1 before myself1 ,zarathustra1 with whom thou1 ,ahura ,mazda1 didst converse1 whom thou didst teach the ,religion of ,ahura1 the ,religion of ,zarathustra8 ,ahura ,mazda answered3-- ,the fair ,yima1 the good shepherd1 ,o holy ,zarathustra6 he was the first mortal1 before thee1 ,zarathustra1 with whom ,i1 ,ahura ,mazda1 did converse1 whom ,i taught the ,religion of ,ahura1 the ,religion of ,zarathustra4 ,unto him1 ,o ,zarathustra1 ,i1 ,ahura ,mazda1 spake1 saying3 ',well1 fair ,yima1 son of ,vvanghat1 be thou the preacher and the bearer of my ,religion6' ,and the fair ,yima1 ,o ,zarathustra1 replied unto me1 saying3 ',i was not born1 ,i was not taught to be the preacher and the bearer of thy ,religion4' ,then ,i1 ,ahura ,mazda1 said thus unto him1 ,o ,zarathustra1 ',since thou dost not consent to be the preacher and the bearer of my ,religion1 then make thou my world increase1 make my world grow3 consent thou to nourish1 to rule1 and to watch over my world4' ,and the fair ,yima replied unto me1 ,o ,zarathustra1 saying3 ',yes6 ,i will make thy world increase1 ,i will make thy world grow4 ,yes6 ,i will nourish1 and rule1 and watch over thy world4 ,there shall be1 while ,i am king1 neither cold wind nor hot wind1 neither disease nor death4' ,then ,i1 ,ahura ,mazda1 brought two implements unto him3 a golden seal and a poniard inlaid with gold4 ,behold1 here ,yima bears the royal sway6 ,thus1 under the sway of ,yima1 three hundred winters passed away1 and the earth was replenished with flocks and herds1 with men and dogs and birds and with red blazing fires1 and there was room no more for flocks1 herds1 and men4 ,then ,i warned the fair ,yima1 saying3 ',o fair ,yima1 son of ,vvanghat1 the earth has become full of flocks and herds1 of men and dogs and birds and of red blazing fires1 and there is room no more for flocks1 herds1 and men4' ,then ,yima stepped forward1 in light1 southwards1 on the way of the sun1 and afterwards he pressed the earth with the golden seal1 and bored it with the poniard1 speaking thus3 ',o ,spenta rmaiti1 kindly open asunder and stretch thyself afar1 to bear flocks and herds and men4' ,and ,yima made the earth grow larger by one-third than it was before1 and there came flocks and herds and men1 at their will and wish1 as many as he wished4 ,thus1 under the sway of ,yima1 six hundred winters passed away1 and the earth was replenished with flocks and herds1 with men and dogs and birds and with red blazing fires1 and there was room no more for flocks1 herds1 and men4 ,and ,i warned the fair ,yima1 saying3 ',o fair ,yima1 son of ,vvanghat1 the earth has become full of flocks and herds1 of men and dogs and birds and of red blazing fires1 and there is room no more for flocks1 herds1 and men4' ,then ,yima stepped forward1 in light1 southwards1 on the way of the sun1 and afterwards he pressed the earth with the golden seal1 and bored it with the poniard1 speaking thus3 ',o ,spenta rmaiti1 kindly open asunder and stretch thyself afar1 to bear flocks and herds and men4' ,and ,yima made the earth grow larger by two-thirds than it was before1 and there came flocks and herds and men1 at their will and wish1 as many as he wished4 ,thus1 under the sway of ,yima1 nine hundred winters passed away1 and the earth was replenished with flocks and herds1 with men and dogs and birds and with red blazing fires1 and there was room no more for flocks1 herds1 and men4 ,and ,i warned the fair ,yima1 saying3 ',o fair ,yima1 son of ,vvanghat1 the earth has become full of flocks and herds1 of men and dogs and birds and of red blazing fires1 and there is room no more for flocks1 herds1 and men4' ,then ,yima stepped forward1 in light1 southwards1 on the way of the sun1 and afterwards he pressed the earth with the golden seal1 and bored it with the poniard1 speaking thus3 ',o ,spenta rmaiti1 kindly open asunder and stretch thyself afar1 to bear flocks and herds and men4' ,and ,yima made the earth grow larger by three-thirds than it was before1 and there came flocks and herds and men1 at their will and wish1 as many as he wished4 ,,the ,,earth ,o ,maker of the material world1 thou ,holy ,one6 ,which is the first place where the ,earth feels most happy8 ,ahura ,mazda answered3 ,it is the place whereon one of the faithful steps forward1 ,o ,spitama ,zarathustra6 with the log in his hand1 the ,baresma in his hand1 the milk in his hand1 the mortar in his hand1 lifting up his voice in good accord with religion1 and beseeching ,mithra1 the lord of the rolling country-side1 and ,rma ,hvstra4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the second place where the ,earth feels most happy8 ,ahura ,mazda answered3 ,it is the place whereon one of the faithful erects a house with a priest within1 with cattle1 with a wife1 with children1 and good herds within2 and wherein afterwards the cattle continue to thrive1 virtue to thrive1 fodder to thrive1 the dog to thrive1 the wife to thrive1 the child to thrive1 the fire to thrive1 and every blessing of life to thrive4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the third place where the ,earth feels most happy8 ,ahura ,mazda answered3 ,it is the place where one of the faithful sows most corn1 grass1 and fruit1 ,o ,spitama ,zarathustra6 where he waters ground that is dry1 or drains ground that is too wet4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the fourth place where the ,earth feels most happy8 ,ahura ,mazda answered3 ,it is the place where there is most increase of flocks and herds4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the fifth place where the ,earth feels most happy8 ,ahura ,mazda answered3 ,it is the place where flocks and herds yield most dung4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the first place where the ,earth feels sorest grief8 ,ahura ,mazda answered3 ,it is the neck of ,arezra1 whereon the hosts of fiends rush forth from the burrow of the ,drug4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the second place where the ,earth feels sorest grief8 ,ahura ,mazda answered3 ,it is the place wherein most corpses of dogs and of men lie buried4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the third place where the ,earth feels sorest grief8 ,ahura ,mazda answered3 ,it is the place whereon stand most of those ,dakhmas on which the corpses of men are deposited4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the fourth place where the ,earth feels sorest grief8 ,ahura ,mazda answered3 ,it is the place wherein are most burrows of the creatures of ,angra ,mainyu4 ,o ,maker of the material world1 thou ,holy ,one6 ,which is the fifth place where the ,earth feels sorest grief8 ,ahura ,mazda answered3 ,it is the place whereon the wife and children of one of the faithful1 ,o ,spitama ,zarathustra6 are driven along the way of captivity1 the dry1 the dusty way1 and lift up a voice of wailing4 ,o ,maker of the material world1 thou ,holy ,one6 ,who is the first that rejoices the ,earth with greatest joy8 ,ahura ,mazda answered3 ,it is he who digs out of it most corpses of dogs and men4 ,o ,maker of the material world1 thou ,holy ,one6 ,who is the second that rejoices the ,earth with greatest joy8 ,ahura ,mazda answered3 ,it is he who pulls down most of those ,dakhmas on which the corpses of men are deposited4 ,let no man alone by himself carry a corpse4 ,if a man alone by himself carry a corpse1 the ,nasu rushes upon him4 ,this ,drug ,nasu falls upon and stains him1 even to the end of the nails1 and he is unclean1 thenceforth1 forever and ever4 ,o ,maker of the material world1 thou ,holy ,one6 ,what shall be the place of that man who has carried a corpse alone8 ,ahura ,mazda answered3 ,it shall be the place on this earth wherein is least water and fewest plants1 whereof the ground is the cleanest and the driest and the least passed through by flocks and herds1 by the fire of ,ahura ,mazda1 by the consecrated bundles of ,baresma1 and by the faithful4 ,o ,maker of the material world1 thou ,holy ,one6 ,how far from the fire8 ,how far from the water8 ,how far from the consecrated bundles of ,baresma8 ,how far from the faithful8 ,ahura ,mazda answered3 ,thirty paces from the fire1 thirty paces from the water1 thirty paces from the consecrated bundles of ,baresma1 three paces from the faithful4 ,there1 on that place1 shall the worshippers of ,mazda erect an enclosure1 and therein shall they establish him with food1 therein shall they establish him with clothes1 with the coarsest food and with the most worn-out clothes4 ,that food he shall live on1 those clothes he shall wear1 and thus shall they let him live1 until he has grown to the age of a ,hana1 or of a ,zaurura1 or of a ,pairista-khshudra4 ,and when he has grown to the age of a ,hana1 or of a ,zaurura1 or of a ,pairista-khshudra1 then the worshippers of ,mazda shall order a man strong1 vigorous1 and skilful1 to cut the head off his neck1 in his enclosure on the top of the mountain3 and they shall deliver his corpse unto the greediest of the corpse-eating creatures made by the beneficent ,spirit1 unto the vultures1 with these words3 ',the man here has repented of all his evil thoughts1 words1 and deeds4 ,if he has committed any other evil deed1 it is remitted by his repentance3 if he has committed no other evil deed1 he is absolved by his repentance1 forever and ever4' ,o ,maker of the material world1 thou ,holy ,one6 ,who is the third that rejoices the ,earth with greatest joy8 ,ahura ,mazda answered3 ,it is he who fills up most burrows of the creatures of ,angra ,mainyu4 ,o ,maker of the material world1 thou ,holy ,one6 ,who is the fourth that rejoices the ,earth with greatest joy8 ,ahura ,mazda answered3 ,it is he who sows most corn1 grass1 and fruit1 ,o ,spitama ,zarathustra6 who waters ground that is dry1 or drains ground that is too wet4 ,unhappy is the land that has long lain unsown with the seed of the sower and wants a good husbandman1 like a well-shapen maiden who has long gone childless and wants a good husband4 ,he who would till the earth1 ,o ,spitama ,zarathustra6 with the left arm and the right1 with the right arm and the left1 unto him will she bring forth plenty of fruit3 even as it were a lover sleeping with his bride on her bed2 the bride will bring forth children1 the earth will bring forth plenty of fruit4 ,he who would till the earth1 ,o ,spitama ,zarathustra6 with the left arm and the right1 with the right arm and the left1 unto him thus says the ,earth3 ',o thou man6 who dost till me with the left arm and the right1 with the right arm and the left1 here shall ,i ever go on bearing1 bringing forth all manner of food1 bringing corn first to thee4' ,he who does not till the ,earth1 ,o ,spitama ,zarathustra6 with the left arm and the right1 with the right arm and the left1 unto him thus says the ,earth3 ',o thou man6 who dost not till me with the left arm and the right1 with the right arm and the left1 ever shalt thou stand at the door of the stranger1 among those who beg for bread2 the refuse and the crumbs of the bread are brought unto thee1 brought by those who have profusion of wealth4' ,o maker of the material world1 thou ,holy ,one6 ,what is the food that fills the ,religion of ,mazda8 ,ahura ,mazda answered3-- ,it is sowing corn again and again1 ,o ,spitama ,zarathustra6 ,he who sows corn1 sows righteousness3 he makes the ,religion of ,mazda walk1 he suckles the ,religion of ,mazda2 as well as he could do with a hundred man's feet1 with a thousand woman's breasts1 with ten thousand sacrificial formulas4 ,when barley was created1 the ,devas started up2 when it grew1 then fainted the ,devas' hearts2 when the knots came1 the ,devas groaned2 when the ear came1 the ,devas flew away4 ,in that house the ,devas stay1 wherein wheat perishes4 ,it is as though red hot iron were turned about in their throats1 when there is plenty of corn4 ,then let people learn by heart this holy saying3 ',no one who does not eat1 has strength to do heavy works of holiness1 strength to do works of husbandry1 strength to beget children4 ,by eating every material creature lives1 by not eating it dies away4' ,o ,maker of the material world1 thou ,holy ,one6 ,who is the fifth that rejoices the ,earth with greatest joy8 ,ahura ,mazda answered3-- ,it is he who kindly and piously gives to one of the faithful who tills the earth1 ,o ,spitama ,zarathustra6 ,he who would not kindly and piously give to one of the faithful who tills the earth1 ,o ,spitama ,zarathustra6 ,spenta rmaiti will throw him down into darkness1 down into the world of woe1 the world of hell1 down into the deep abyss4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall bury in the earth either the corpse of a dog or the corpse of a man1 and if he shall not disinter it within half a year1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,five hundred stripes with the ,aspah-astra1 five hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall bury in the earth either the corpse of a dog or the corpse of a man1 and if he shall not disinter it within a year1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,a thousand stripes with the ,aspah-astra1 a thousand stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall bury in the earth either the corpse of a dog or the corpse of a man1 and if he shall not disinter it within the second year1 what is the penalty for it8 ,what is the atonement for it8 ,what is the cleansing from it8 ,ahura ,mazda answered3-- ,for that deed there is nothing that can pay1 nothing that can atone1 nothing that can cleanse from it2 it is a trespass for which there is no atonement1 forever and ever4 ,when is it so8 ,it is so1 if the sinner be a professor of the ,religion of ,mazda1 or one who has been taught in it4 ,but if he be not a professor of the ,religion of ,mazda1 nor one who has been taught in it1 then his sin is taken from him1 if he makes confession of the ,religion of ,mazda and resolves never to commit again such forbidden deeds4 ,the ,religion of ,mazda indeed1 ,o ,spitama ,zarathustra6 takes away from him who makes confession of it the bonds of his sin2 it takes away the sin of breach of trust2 it takes away the sin of murdering one of the faithful2 it takes away the sin of burying a corpse2 it takes away the sin of deeds for which there is no atonement2 it takes away the worst sin of usury2 it takes away any sin that may be sinned4 ,in the same way the ,religion of ,mazda1 ,o ,spitama ,zarathustra6 cleanses the faithful from every evil thought1 word1 and deed1 as a swift-rushing mighty wind cleanses the plain4 ,so let all the deeds he doeth be henceforth good1 ,o ,zarathustra6 a full atonement for his sin is effected by means of the ,religion of ,mazda4 ,,contracts ,,and ,,outrages#aa ,he that does not restore a loan to the man who lent it1 steals the thing and robs the man4 ,this he doeth every day1 every night1 as long as he keep in his house his neighbor's property1 as though it were his own4 ,o ,maker of the material world1 thou ,holy ,one6 ,how many in number are thy contracts1 ,o ,ahura ,mazda8 ,ahura ,mazda answered3-- ,they are six in number1 ,o holy ,zarathustra4 ,the first is the word-contract2 the second is the hand-contract2 the third is the contract to the amount of a sheep2 the fourth is the contract to the amount of an ox2 the fifth is the contract to the amount of a man2 the sixth is the contract to the amount of a field1 a field in good land1 a fruitful one1 in good bearing4 ,the word-contract is fulfilled by words of mouth4 ,it is cancelled by the hand-contract2 he shall give as damages the amount of the hand-contract4 ,the hand-contract is cancelled by the sheep-contract2 he shall give as damages the amount of the sheep-contract4 ,the sheep-contract is cancelled by the ox-contract2 he shall give as damages the amount of the ox-contract4 ,the ox-contract is cancelled by the man-contract2 he shall give as damages the amount of the man-contract4 ,the man-contract is cancelled by the field-contract2 he shall give as damages the amount of the field-contract4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the word-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for three hundred years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the hand-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for six hundred years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the sheep-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for seven hundred years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the ox-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for eight hundred years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the man-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for nine hundred years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the field-contract1 how many are involved in his sin8 ,ahura ,mazda answered3-- ,his sin makes his ,nabnazdistas answerable for a thousand years4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the word-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,three hundred stripes with the ,aspah-astra1 three hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the hand-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,six hundred stripes with the ,aspah-astra1 six hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the sheep-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,seven hundred stripes with the ,aspah-astra1 seven hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the ox-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,eight hundred stripes with the ,aspah-astra1 eight hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the man-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,nine hundred stripes with the ,aspah-astra1 nine hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man break the field-contract1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,a thousand stripes with the ,aspah-astra1 a thousand stripes with the ,sraosh-karana4 ,if a man rise up with a weapon in his hand1 it is an gerepta4 ,if he brandish it1 it is an ,avaoirista4 ,if he actually smite a man with malicious aforethought1 it is an ,aredus4 ,upon the fifth ,aredus he becomes a ,peshtanu4 ,o ,maker of the material world1 thou ,holy ,one6 ,he that committeth an gerepta1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,five stripes with the ,aspah-astra1 five stripes with the ,sraosh-karana2 on the second gerepta1 ten stripes with the ,aspah-astra1 ten stripes with the ,sraosh-karana2 on the third1 fifteen stripes with the ,aspah-astra1 fifteen stripes with the ,sraosh-karana2 on the fourth1 thirty stripes with the ,aspah-astra1 thirty stripes with the ,sraosh-karana2 on the fifth1 fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana2 on the sixth1 sixty stripes with the ,aspah-astra1 sixty stripes with the ,sraosh-karana2 on the seventh1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,if a man commit an gerepta for the eighth time1 without having atoned for the preceding1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,if a man commit an gerepta1 and refuse to atone for it1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,avaoirista1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,ten stripes with the ,aspah-astra1 ten stripes with the ,sraosh-karana2 on the second ,avaoirista1 fifteen stripes with the ,aspah-astra1 fifteen stripes with the ,sraosh-karana2 on the third1 thirty stripes with the ,aspah-astra1 thirty stripes with the ,sraosh-karana2 on the fourth1 fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana2 on the fifth1 seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana2 on the sixth1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,avaoirista for the seventh time1 without having atoned for the preceding1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,avaoirista1 and refuse to atone for it1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,aredus1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,fifteen stripes with the ,aspah-astra1 fifteen stripes with the ,sraosh-karana4 ,on the second ,aredus1 thirty stripes with the ,aspah-astra1 thirty stripes with the ,sraosh-karana2 on the third1 fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana2 on the fourth1 seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana2 on the fifth1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,aredus for the sixth time1 without having atoned for the preceding1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man commit an ,aredus1 and refuse to atone for it1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another and hurt him sorely1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,thirty stripes with the ,aspah-astra1 thirty stripes with the ,sraosh-karana2 the second time1 fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana2 the third time1 seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana2 the fourth time1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,if a man commit that deed for the fifth time1 without having atoned for the preceding1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,if a man commit that deed and refuse to atone for it1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that the blood come1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana2 the second time1 seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana2 the third time1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,if he commit that deed for the fourth time1 without having atoned for the preceding1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that the blood come1 and if he refuse to atone for it1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that he break a bone1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana2 the second time1 ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,if he commit that deed for the third time1 without having atoned for the preceding1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that he break a bone1 and if he refuse to atone for it1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that he give up the ghost1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,if he commit that deed again1 without having atoned for the preceding1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man smite another so that he give up the ghost1 and if he refuse to atone for it1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,and they shall thenceforth in their doings walk after the way of holiness1 after the word of holiness1 after the ordinance of holiness4 ,if men of the same faith1 either friends or brothers1 come to an agreement together1 that one may obtain from the other either goods1 or a wife1 or knowledge1 let him who desires goods have them delivered to him2 let him who desires a wife receive and wed her2 let him who desires knowledge be taught the holy word1 during the first part of the day and the last1 during the first part of the night and the last1 that his mind may be increased in intelligence and wax strong in holiness4 ,so shall he sit up1 in devotion and prayers1 that he may be increased in intelligence3 he shall rest during the middle part of the day1 during the middle part of the night1 and thus shall he continue until he can say all the words which former ,athra-paitis have said4 ,before the boiling water publicly prepared1 ,o ,spitama ,zarathustra6 let no one make bold to deny having received from his neighbor the ox or the garment in his possession4 ,verily ,i say it unto thee1 ,o ,spitama ,zarathustra6 the man who has a wife is far above him who lives in continence2 he who keeps a house is far above him who has none2 he who has children is far above the childless man2 he who has riches is far above him who has none4 ,and of two men1 he who fills himself with meat receives in him ,vohu ,man much better than he who does not do so2 the latter is all but dead2 the former is above him by the worth of an ,asperena1 by the worth of a sheep1 by the worth of an ox1 by the worth of a man4 ,this man can strive against the onsets of ,ast-vidhtu2 he can strive against the well-darted arrow2 he can strive against the winter fiend1 with thinnest garment on2 he can strive against the wicked tyrant and smite him on the head2 he can strive against the ungodly fasting ,ashemaogha4 ,on the very first time when that deed has been done1 without waiting until it is done again1 down there the pain for that deed shall be as hard as any in this world3 even as if one should cut off the limbs from his perishable body with knives of brass1 or still worse2 down there the pain for that deed shall be as hard as any in this world3 even as if one should nail his perishable body with nails of brass1 or still worse2 down there the pain for that deed shall be as hard as any in this world3 even as if one should by force throw his perishable body headlong down a precipice a hundred times the height of a man1 or still worse2 down there the pain for that deed shall be as hard as any in this world3 even as if one should by force impale his perishable body1 or still worse2 down there the pain for this deed shall be as hard as any in this world3 to-wit1 the deed of a man1 who1 knowingly lying1 confronts the brimstoned1 golden1 truth-knowing water with an appeal unto ,rashnu and a lie unto ,mithra4 ,o ,maker of the material world1 thou ,holy ,one6 ,he who1 knowingly lying1 confronts the brimstoned1 golden1 truth-knowing water with an appeal unto ,rashnu and a lie unto ,mithra1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,seven hundred stripes with the ,aspah-astra1 seven hundred stripes with the ,sraosh-karana4 ,footnote #aa3 ,this chapter is the only one in the ,venddd that deals with legal subjects4 ,,uncleanness#ab ,o ,maker of the material world1 thou ,holy ,one6 ,here is a man watering a corn-field4 ,the water streams down the field2 it streams again2 it streams a third time2 and the fourth time1 a dog1 a fox1 or a wolf carries some ,nasu into the bed of the stream3 what is the penalty that this man shall pay8 ,ahura ,mazda answered3-- ,there is no sin upon a man for any ,nasu that has been brought by dogs1 by birds1 by wolves1 by winds1 or by flies4 ,for were there sin upon a man for any ,nasu that might have been brought by dogs1 by birds1 by wolves1 by winds1 or by flies1 how soon all this material world of mine would be only one ,peshtanu1 bent on the destruction of righteousness1 and whose soul will cry and wail6 so numberless are the beings that die upon the face of the earth4 ,o ,maker of the material world1 thou ,holy ,one6 ,does water kill8 ,ahura ,mazda answered3-- ,water kills no man3 ,ast-vdhtu binds him1 and1 thus bound1 ,vayu carries him off2 and the flood takes him up1 the flood takes him down1 the flood throws him ashore2 then birds feed upon him4 ,when he goes away1 it is by the will of ,fate he goes4 ,o ,maker of the material world1 thou ,holy ,one6 ,does fire kill8 ,ahura ,mazda answered3-- ,fire kills no man3 ,ast-vdhtu binds him1 and1 thus bound1 ,vayu carries him off2 and the fire burns up life and limb4 ,when he goes away1 it is by the will of ,fate he goes4 ,o ,maker of the material world1 thou ,holy ,one6 ,if the summer is past and the winter has come1 what shall the worshippers of ,mazda do8 ,ahura ,mazda answered3-- ,in every house1 in every borough1 they shall raise three rooms for the dead4 ,o ,maker of the material world1 thou ,holy ,one6 ,how large shall be those rooms for the dead8 ,ahura ,mazda answered3-- ,large enough not to strike the skull of the man1 if he should stand erect1 or his feet or his hands stretched out3 such shall be1 according to the law1 the rooms for the dead4 ,and they shall let the lifeless body lie there1 for two nights1 or for three nights1 or a month long1 until the birds begin to fly1 the plants to grow1 the hidden floods to flow1 and the wind to dry up the earth4 ,and as soon as the birds begin to fly1 the plants to grow1 the hidden floods to flow1 and the wind to dry up the earth1 then the worshippers of ,mazda shall lay down the dead on the ,dakhma1 his eyes towards the sun4 ,if the worshippers of ,mazda have not1 within a year1 laid down the dead on the ,dakhma1 his eyes towards the sun1 thou shalt prescribe for that trespass the same penalty as for the murder of one of the faithful2 until the corpse has been rained on1 until the ,dakhma has been rained on1 until the unclean remains have been rained on1 until the birds have eaten up the corpse4 ,o ,maker of the material world1 thou ,holy ,one6 ,is it true that thou1 ,ahura ,mazda1 seizest the waters from the sea ,vouru-kasha with the wind and the clouds8 ,that thou1 ,ahura ,mazda1 takest them down to the corpses8 that thou1 ,ahura ,mazda1 takest them down to the ,dakhmas8 that thou1 ,ahura ,mazda1 takest them down to the unclean remains8 that thou1 ,ahura ,mazda1 takest them down to the bones8 and that then thou1 ,ahura ,mazda1 makest them flow back unseen8 that thou1 ,ahura ,mazda1 makest them flow back to the sea ,pitika8 ,ahura ,mazda answered3-- ,it is even so as thou hast said1 ,o righteous ,zarathustra6 ,i1 ,ahura ,mazda1 seize the waters from the sea ,vouru-kasha with the wind and the clouds4 ,i1 ,ahura ,mazda1 take them to the corpses2 ,i1 ,ahura ,mazda1 take them down to the ,dakhmas2 ,i1 ,ahura ,mazda1 take them down to the unclean remains2 ,i1 ,ahura ,mazda1 take them down to the bones2 then ,i1 ,ahura ,mazda1 make them flow back unseen2 ,i1 ,ahura ,mazda1 make them flow back to the sea ,pitika4 ,the waters stand there boiling1 boiling up in the heart of the sea ,pitika1 and1 when cleansed there1 they run back again from the sea ,pitika to the sea ,vouru-kasha1 towards the well-watered tree1 whereon grow the seeds of my plants of every kind by hundreds1 by thousands1 by hundreds of thousands4 ,those plants1 ,i1 ,ahura ,mazda1 rain down upon the earth1 to bring food to the faithful1 and fodder to the beneficent cow2 to bring food to my people that they may live on it1 and fodder to the beneficent cow4 ,this is the best1 this is the fairest of all things1 even as thou hast said1 ,o pure ,zarathustra6 ,with these words1 the holy ,ahura ,mazda rejoiced the holy ,zarathustra3 ,purity is for man1 next to life1 the greatest good1 that purity1 ,o ,zarathustra1 that is in the ,religion of ,mazda for him who cleanses his own self with good thoughts1 words1 and deeds4 ,o ,maker of the material world1 thou ,holy ,one6 ,this ,law1 this fiend-destroying ,law of ,zarathustra1 by what greatness1 goodness1 and fairness is it great1 good1 and fair above all other utterances8 ,ahura ,mazda answered3-- ,as much above all other floods as is the sea ,vouru-kasha1 so much above all other utterances in greatness1 goodness1 and fairness is this ,law1 this fiend-destroying ,law of ,zarathustra4 ,as much as a great stream flows swifter than a slender rivulet1 so much above all other utterances in greatness1 goodness1 and fairness is this ,law1 this fiend-destroying ,law of ,zarathustra4 ,as high as the great tree stands above the small plants it overshadows1 so high above all other utterances in greatness1 goodness1 and fairness is this ,law1 this fiend-destroying ,law of ,zarathustra4 ,as high as heaven is above the earth that it compasses around1 so high above all other utterances is this ,law1 this fiend-destroying ,law of ,mazda4 ,therefore1 he will apply to the ,ratu1 he will apply to the ,srao-sh-varez2 whether for a draona-service that should have been undertaken and has not been undertaken2 or for a draona that should have been offered up and has not been offered up2 or for a draona that should have been intrusted and has not been intrusted4 ,the ,ratu has power to remit him one-third of his penalty3 if he has committed any other evil deed1 it is remitted by his repentance2 if he has committed no other evil deed1 he is absolved by his repentance forever and ever4 ,how long shall the piece of ground lie fallow whereon dogs or men have died8 ,ahura ,mazda answered3-- ,a year long shall the piece of ground lie fallow whereon dogs or men have died1 ,o holy ,zarathustra6 ,a year long shall no worshipper of ,mazda sow or water that piece of ground whereon dogs or men have died2 he may sow as he likes the rest of the ground2 he may water it as he likes4 ,if within the year they shall sow or water the piece of ground whereon dogs or men have died1 they are guilty of the sin of 'burying the dead' towards the water1 towards the earth1 and towards the plants4 ,o ,maker of the material world1 thou ,holy ,one6 ,if worshippers of ,mazda shall sow or water1 within the year1 the piece of ground whereon dogs or men have died1 what is the penalty that they shall pay8 ,ahura ,mazda answered3-- ,they are ,peshtanus3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if worshippers of ,mazda want to till that piece of ground again1 to water it1 to sow it1 and to plough it1 what shall they do8 ,ahura ,mazda answered3-- ,they shall look on the ground for any bones1 hair1 dung1 urine1 or blood that may be there4 ,o ,maker of the material world1 thou ,holy ,one6 ,if they shall not look on the ground for any bones1 hair1 dung1 urine1 or blood that may be there1 what is the penalty that they shall pay8 ,ahura ,mazda answered3-- ,they are ,peshtanus3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as the top joint of the little finger1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,thirty stripes with the ,aspah-astra1 thirty stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as the top joint of the fore-finger1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,fifty stripes with the ,aspah-astra1 fifty stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as the top joint of the middle finger1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,seventy stripes with the ,aspah-astra1 seventy stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as a finger or as a rib1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,ninety stripes with the ,aspah-astra1 ninety stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as two fingers or as two ribs1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,he is a ,peshtanu3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as an arm-bone or as a thigh-bone1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,four hundred stripes with the ,aspah-astra1 four hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground a bone of a dead dog1 or of a dead man1 as large as a man's skull1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,six hundred stripes with the ,aspah-astra1 six hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw on the ground the whole body of a dead dog1 or of a dead man1 and if grease or marrow flow from it on to the ground1 what penalty shall he pay8 ,ahura ,mazda answered3-- ,a thousand stripes with the ,aspah-astra1 a thousand stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a worshipper of ,mazda1 walking1 or running1 or riding1 or driving1 come upon a corpse in a stream of running water1 what shall he do8 ,ahura ,mazda answered3-- ,taking off his shoes1 putting off his clothes1 while the others wait1 ,o ,zarathustra6 he shall enter the river1 and take the dead out of the water2 he shall go down into the water ankle-deep1 knee-deep1 waist-deep1 or a man's full depth1 till he can reach the dead body4 ,o ,maker of the material world1 thou ,holy ,one6 ,if1 however1 the body be already falling to pieces and rotting1 what shall the worshipper of ,mazda do8 ,ahura ,mazda answered3-- ,he shall draw out of the water as much of the corpse as he can grasp with both hands1 and he shall lay it down on the dry ground2 no sin attaches to him for any bone1 hair1 grease1 dung1 urine1 or blood1 that may drop back into the water4 ,o ,maker of the material world1 thou ,holy ,one6 ,what part of the water in a pond does the ,drug ,nasu defile with corruption1 infection1 and pollution8 ,ahura ,mazda answered3-- ,six steps on each of the four sides4 ,as long as the corpse has not been taken out of the water1 so long shall that water be unclean and unfit to drink4 ,they shall1 therefore1 take the corpse out of the pond1 and lay it down on the dry ground4 ,and of the water they shall draw off the half1 or the third1 or the fourth1 or the fifth part1 according as they are able or not2 and after the corpse has been taken out and the water has been drawn off1 the rest of the water is clean1 and both cattle and men may drink of it at their pleasure1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,what part of the water in a well does the ,drug ,nasu defile with corruption1 infection1 and pollution8 ,ahura ,mazda answered3-- ,as long as the corpse has not been taken out of the water1 so long shall that water be unclean and unfit to drink4 ,they shall1 therefore1 take the corpse out of the well1 and lay it down on the dry ground4 ,and of the water in the well they shall draw off the half1 or the third1 or the fourth1 or the fifth part1 according as they are able or not2 and after the corpse has been taken out and the water has been drawn off1 the rest of the water is clean1 and both cattle and men may drink of it at their pleasure1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,what part of a sheet of snow or hail does the ,drug ,nasu defile with corruption1 infection1 and pollution8 ,ahura ,mazda answered3-- ,three steps on each of the four sides4 ,as long as the corpse has not been taken out of the water1 so long shall that water be unclean and unfit to drink4 ,they shall1 therefore1 take the corpse out of the water1 and lay it down on the dry ground4 ,after the corpse has been taken out1 and the snow or the hail has melted1 the water is clean1 and both cattle and men may drink of it at their pleasure1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,what part of the water of a running stream does the ,drug ,nasu defile with corruption1 infection1 and pollution8 ,ahura ,mazda answered3-- ,three steps down the stream1 nine steps up the stream1 six steps across4 ,as long as the corpse has not been taken out of the water1 so long shall the water be unclean and unfit to drink4 ,they shall1 therefore1 take the corpse out of the water1 and lay it down on the dry ground4 ,after the corpse has been taken out and the stream has flowed three times1 the water is clean1 and both cattle and men may drink of it at their pleasure1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,can the ,haoma that has been touched with ,nasu from a dead dog1 or from a dead man1 be made clean again8 ,ahura ,mazda answered3-- ,it can1 ,o holy ,zarathustra6 ,if it has been prepared for the sacrifice1 there is to it no corruption1 no death1 no touch of any ,nasu4 ,if it has not been prepared for the sacrifice1 the stem is defiled the length of four fingers3 it shall be laid down on the ground1 in the middle of the house1 for a year long4 ,when the year is past1 the faithful may drink of its juice at their pleasure1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,whither shall we bring1 where shall we lay the bodies of the dead1 ,o ,ahura ,mazda8 ,ahura ,mazda answered3-- ,on the highest summits1 where they know there are always corpse-eating dogs and corpse-eating birds1 ,o holy ,zarathustra6 ,there shall the worshippers of ,mazda fasten the corpse1 by the feet and by the hair1 with brass1 stones1 or clay1 lest the corpse-eating dogs and the corpse-eating birds shall go and carry the bones to the water and to the trees4 ,if they shall not fasten the corpse1 so that the corpse-eating dogs and the corpse-eating birds may go and carry the bones to the water and to the trees1 what is the penalty that they shall pay8 ,ahura ,mazda answered3-- ,they shall be ,peshtanus3 two hundred stripes with the ,aspah-astra1 two hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,whither shall we bring1 where shall we lay the bones of the dead1 ,o ,ahura ,mazda8 ,ahura ,mazda answered3-- ,the worshippers of ,mazda shall make a receptacle out of the reach of the dog1 of the fox1 and of the wolf1 and wherein rain-water cannot stay4 ,they shall make it1 if they can afford it1 with stones1 plaster1 or earth2 if they cannot afford it1 they shall lay down the dead man on the ground1 on his carpet and his pillow1 clothed with the light of heaven1 and beholding the sun4 ,footnote #ab3 ,this chapter deals chiefly with uncleanness arising from the dead1 and with the means of removing it from men and things4 ,,funerals ,,and ,,purification ,if a dog or a man die under a hut of wood or a hut of felt1 what shall the worshippers of ,mazda do8 ,ahura ,mazda answered3-- ,they shall search for a ,dakhma1 they shall look for a ,dakhma all around4 ,if they find it easier to remove the dead1 they shall take out the dead1 they shall let the house stand1 and shall perfume it with ,urvsna or ,voh-gaona1 or ,voh-kereti1 or ,hadh-naepata1 or any other sweet-smelling plant4 ,if they find it easier to remove the house1 they shall take away the house1 they shall let the dead lie on the spot1 and shall perfume the house with ,urvsna1 or ,voh-gaona1 or ,voh-kereti1 or ,hadh-napata1 or any other sweet-smelling plant4 ,o ,maker of the material world1 thou ,holy ,one6 ,if in the house of a worshipper of ,mazda a dog or a man happens to die1 and it is raining1 or snowing1 or blowing1 or it is dark1 or the day is at its end1 when flocks and men lose their way1 what shall the worshippers of ,mazda do8 ,ahura ,mazda answered3-- ,the place in that house whereof the ground is the cleanest and the driest1 and the least passed through by flocks and herds1 by the fire of ,ahura ,mazda1 by the consecrated bundles of ,baresma1 and by the faithful4 ,o ,maker of the material world1 thou ,holy ,one6 ,how far from the fire8 ,how far from the water8 ,how far from the consecrated bundles of ,baresma8 ,how far from the faithful8 ,ahura ,mazda answered3-- ,thirty paces from the fire2 thirty paces from the water2 thirty paces from the consecrated bundles of ,baresma2 three paces from the faithful2--on that place they shall dig a grave1 half a foot deep if the earth be hard1 half the height of a man if it be soft2 they shall cover the surface of the grave with ashes or cow-dung2 they shall cover the surface of it with dust of bricks1 of stones1 or of dry earth4 ,and they shall let the lifeless body lie there1 for two nights1 or three nights1 or a month long1 until the birds begin to fly1 the plants to grow1 the hidden floods to flow1 and the wind to dry up the earth4 ,and when the birds begin to fly1 the plants to grow1 the hidden floods to flow1 and the wind to dry up the earth1 then the worshippers of ,mazda shall make a breach in the wall of the house1 and two men1 strong and skilful1 having stripped their clothes off1 shall take up the body from the clay or the stones1 or from the plastered house1 and they shall lay it down on a place where they know there are always corpse-eating dogs and corpse-eating birds4 ,afterwards the corpse-bearers shall sit down1 three paces from the dead1 and the holy ,ratu shall proclaim to the worshippers of ,mazda thus3 ',worshippers of ,mazda1 let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies4' ,o ,maker of the material world1 thou ,holy ,one6 ,which is the urine wherewith the corpse-bearers shall wash their hair and their bodies8 ,is it of sheep or of oxen8 ,is it of man or of woman8 ,ahura ,mazda answered3-- ,it is of sheep or of oxen2 not of man nor of woman1 except a man or a woman who has married the next-of-kin3 these shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies4 ,o ,maker of the material world1 thou ,holy ,one6 ,can the way1 whereon the carcasses of dogs or corpses of men have been carried1 be passed through again by flocks and herds1 by men and women1 by the fire of ,ahura ,mazda1 by the consecrated bundles of ,baresma1 and by the faithful8 ,ahura ,mazda answered3-- ,it cannot be passed through again by flocks and herds1 nor by men and women1 nor by the fire of ,ahura ,mazda1 nor by the consecrated bundles of ,baresma1 nor by the faithful4 ,they shall therefore cause a yellow dog with four eyes1#ac or a white dog with yellow ears1 to go three times through that way4 ,when either the yellow dog with four eyes1 or the white dog with yellow ears1 is brought there1 then the ,drug ,nasu flies away to the regions of the north1 in the shape of a raging fly1 with knees and tail sticking out1 droning without end1 and like unto the foulest ,khrafstras4 ,if the dog goes unwillingly1 ,o ,spitama ,zarathustra1 they shall cause the yellow dog with four eyes1 or the white dog with yellow ears1 to go six times through that way4 ,when either the yellow dog with four eyes1 or the white dog with yellow ears1 is brought there1 then the ,drug ,nasu flies away to the regions of the north1 in the shape of a raging fly1 with knees and tail sticking out1 droning without end1 and like unto the foulest ,khrafstras4 ,if the dog goes unwillingly1 they shall cause the yellow dog with four eyes1 or the white dog with yellow ears1 to go nine times through that way4 ,when either the yellow dog with four eyes1 or the white dog with yellow ears1 has been brought there1 then the ,drug ,nasu flies away to the regions of the north1 in the shape of a raging fly1 with knees and tail sticking out1 droning without end1 and like unto the foulest ,khrafstras4 ,an thravan shall first go along the way and shall say aloud these victorious words3 ',yath ah vairy3--,the will of the ,lord is the law of righteousness4 ,the gifts of ,vohu-man to the deeds done in this world for ,mazda4 ,he who relieves the poor makes ,ahura king4 ,what protector hast thou given unto me1 ,o ,mazda6 while the hate of the wicked encompasses me8 ,whom but thy tar and ,vohu-man1 through whose work ,i keep on the world of righteousness8 ,reveal therefore to me thy ,religion as thy rule6 ,who is the victorious who will protect thy teaching8 ,make it clear that ,i am the guide for both worlds4 ,may ,sraosha come with ,vohu-man and help whomsoever thou pleasest1 ,o ,mazda6 ,keep us from our hater1 ,o ,mazda and ,spenta rmaiti6 ,perish1 ,o fiendish ,drug6 ,perish1 ,o brood of the fiend6 ,perish1 ,o creation of the fiend6 ,perish1 ,o world of the fiend6 ,perish away1 ,o ,drug6 ,rush away1 ,o ,drug6 ,perish away1 ,o ,drug6 ,perish away to the regions of the north1 never more to give unto death the living world of ,righteousness6' ,then the worshippers of ,mazda may at their will bring by those ways sheep and oxen1 men and women1 and ,fire1 the son of ,ahura ,mazda1 the consecrated bundles of ,baresma1 and the faithful4 ,the worshippers of ,mazda may afterwards prepare meals with meat and wine in that house2 it shall be clean1 and there will be no sin1 as before4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw clothes1 either of skin or woven1 upon a dead body1 enough to cover the feet1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,four hundred stripes with the ,aspah-astra1 four hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw clothes1 either of skin or woven1 upon a dead body1 enough to cover both legs1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,six hundred stripes with the ,aspah-astra1 six hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man shall throw clothes1 either of skin or woven1 upon a dead body1 enough to cover the whole body1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,a thousand stripes with the ,aspah-astra1 a thousand stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man1 by force1 commits the unnatural sin1 what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,eight hundred stripes with the ,aspah-astra1 eight hundred stripes with the ,sraosh-karana4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man voluntarily commits the unnatural sin1 what is the penalty for it8 ,what is the atonement for it8 ,what is the cleansing from it8 ,ahura ,mazda answered3-- ,for that deed there is nothing that can pay1 nothing that can atone1 nothing that can cleanse from it2 it is a trespass for which there is no atonement1 forever and ever4 ,o ,maker of the material world1 thou ,holy ,one6 ,who is the man that is a ,deva8 ,who is he that is a worshipper of the ,devas8 that is a male paramour of the ,devas8 that is a female paramour of the ,devas8 that is a wife to the ,deva8 that is as bad as a ,deva8 that is in his whole being a ,deva8 ,who is he that is a ,deva before he dies1 and becomes one of the unseen ,devas after death8 ,ahura ,mazda answered3-- ,the man that lies with mankind as man lies with womankind1 or as woman lies with mankind1 is the man that is a ,deva2 this one is the man that is a worshipper of the ,devas1 that is a male paramour of the ,devas1 that is a female paramour of the ,devas1 that is a wife to the ,deva2 this is the man that is as bad as a ,deva1 that is in his whole being a ,deva2 this is the man that is a ,deva before he dies1 and becomes one of the unseen ,devas after death3 so is he1 whether he has lain with mankind as mankind1 or as womankind4 ,o ,maker of the material world1 thou ,holy ,one6 ,shall the man be clean who has touched a corpse that has been dried up and dead more than a year8 ,ahura ,mazda answered3-- ,he shall4 ,the dry mingles not with the dry4 ,should the dry mingle with the dry1 how soon all this material world of mine would be only one ,peshtanu1 bent on the destruction of righteousness1 and whose soul will cry and wail6 so numberless are the beings that die upon the face of the earth4 ,footnote #ac3 ,a dog with two spots above the eyes4 ,,cleansing ,,the ,,unclean ,zarathustra asked ,ahura ,mazda3-- ,o most beneficent ,spirit1 ,maker of the material world1 thou ,holy ,one6 ,to whom shall they apply here below1 who want to cleanse their body defiled by the dead8 ,ahura ,mazda answered3-- ,to a pious man1 ,o ,spitama ,zarathustra6 who knows how to speak1 who speaks truth1 who has learned the ,holy ,word1 who is pious1 and knows best the rites of cleansing according to the law of ,mazda4 ,that man shall fell the trees off the surface of the ground on a space of nine ,vibzus square2 in that part of the ground where there is least water and where there are fewest trees1 the part which is the cleanest and driest1 and the least passed through by sheep and oxen1 and by the fire of ,ahura ,mazda1 by the consecrated bundles of ,baresma1 and by the faithful4 ,how far from the fire8 ,how far from the water8 ,how far from the consecrated bundles of ,baresma8 ,how far from the faithful8 ,ahura ,mazda answered3-- ,thirty paces from the fire1 thirty paces from the water1 thirty paces from the consecrated bundles of ,baresma1 three paces from the faithful4 ,then thou shalt dig a hole1 two fingers deep if the summer has come1 four fingers deep if the winter and ice have come4 ,how far from one another8 ,one pace4 ,how much is the pace8 ,as much as three feet4 ,then thou shalt dig three holes more1 two fingers deep if the summer has come1 four fingers deep if the winter and ice have come4 ,how far from the former six8 ,three paces4 ,what sort of paces8 ,such as are taken in walking4 ,how much are those three paces8 ,as much as nine feet4 ,then thou shalt draw a furrow all around with a metal knife4 ,then thou shalt draw twelve furrows2 three of which thou shalt draw to surround and divide from the rest the first three holes2 three thou shalt draw to surround and divide the first six holes2 three thou shalt draw to surround and divide the nine holes2 three thou shalt draw around the three inferior holes1 outside the six other holes4 ,at each of the three times nine feet1 thou shalt place stones as steps to the holes2 or potsherds1 or stumps1 or clods1 or any hard matter4 ,then the man defiled shall walk to the holes2 thou1 ,o ,zarathustra6 shalt stand outside by the furrow1 and thou shalt recite1 ',nemask y rmaitis izk'2 and the man defiled shall repeat1 ',nemask y rmaitis izk4' ,the ,drug becomes weaker and weaker at every one of those words which are a weapon to smite the fiend ,angra ,mainyu1 to smite ,aeshma of the murderous spear1 to smite the ,mzainya fiends1 to smite all the fiends4 ,then thou shalt take for the gmz a spoon of brass or of lead4 ,when thou takest a stick with nine knots1 ,o ,spitama ,zarathustra6 to sprinkle the gmz from that spoon1 thou shalt fasten the spoon to the end of the stick4 ,they shall wash his hands first4 ,if his hands be not washed first1 he makes his whole body unclean4 ,when he has washed his hands three times1 after his hands have been washed1 thou shalt sprinkle the forepart of his skull2 then the ,drug ,nasu rushes in front1 between his brows4 ,thou shalt sprinkle him in front between the brows2 then the ,drug ,nasu rushes upon the back part of the skull4 ,thou shalt sprinkle the back part of the skull2 then the ,drug ,nasu rushes upon the jaws4 ,thou shalt sprinkle the jaws2 then the ,drug ,nasu rushes upon the right ear4 ,thou shalt sprinkle the right ear2 then the ,drug ,nasu rushes upon the left ear4 ,thou shalt sprinkle the left ear2 then the ,drug ,nasu rushes upon the right shoulder4 ,thou shalt sprinkle the right shoulder2 then the ,drug ,nasu rushes upon the left shoulder4 ,thou shalt sprinkle the left shoulder2 then the ,drug ,nasu rushes upon the right arm-pit4 ,thou shalt sprinkle the right arm-pit2 then the ,drug ,nasu rushes upon the left arm-pit4 ,thou shalt sprinkle the left armpit2 then the ,drug ,nasu rushes upon the chest4 ,thou shalt sprinkle the chest2 then the ,drug ,nasu rushes upon the back4 ,thou shalt sprinkle the back2 then the ,drug ,nasu rushes upon the right nipple4 ,thou shalt sprinkle the right nipple2 then the ,drug ,nasu rushes upon the left nipple4 ,thou shalt sprinkle the left nippe2 then the ,drug ,nasu rushes upon the right rib4 ,thou shalt sprinkle the right rib2 then the ,drug ,nasu rushes upon the left rib4 ,thou shalt sprinkle the left rib2 then the ,drug ,nasu rushes upon the right hip4 ,thou shalt sprinkle the right hip2 then the ,drug ,nasu rushes upon the left hip4 ,thou shalt sprinkle the left hip2 then the ,drug ,nasu rushes upon the sexual parts4 ,thou shalt sprinkle the sexual parts4 ,if the unclean one be a man1 thou shalt sprinkle him first behind1 then before2 if the unclean one be a woman1 thou shalt sprinkle her first before1 then behind2 then the ,drug ,nasu rushes upon the right thigh4 ,thou shalt sprinkle the right thigh2 then the ,drug ,nasu rushes upon the left thigh4 ,thou shalt sprinkle the left thigh2 then the ,drug ,nasu rushes upon the right knee4 ,thou shalt sprinkle the right knee2 then the ,drug ,nasu rushes upon the left knee4 ,thou shalt sprinkle the left knee2 then the ,drug ,nasu rushes upon the right leg4 ,thou shalt sprinkle the right leg2 then the ,drug ,nasu rushes upon the left leg4 ,thou shalt sprinkle the left leg2 then the ,drug ,nasu rushes upon the right ankle4 ,thou shalt sprinkle the right ankle2 then the ,drug ,nasu rushes upon the left ankle4 ,thou shalt sprinkle the left ankle2 then the ,drug ,nasu rushes upon the right instep4 ,thou shalt sprinkle the right instep2 then the ,drug ,nasu rushes upon the left instep4 ,thou shalt sprinkle the left instep2 then the ,drug ,nasu turns round under the sole of the foot2 it looks like the wing of a fly4 ,he shall press his toes upon the ground and shall raise up his heels2 thou shalt sprinkle his right sole2 then the ,drug ,nasu rushes upon the left sole4 ,thou shalt sprinkle the left sole2 then the ,drug ,nasu turns round under the toes2 it looks like the wing of a fly4 ,he shall press his heels upon the ground and shall raise up his toes2 thou shalt sprinkle his right toe2 then the ,drug ,nasu rushes upon the left toe4 ,thou shalt sprinkle the left toe2 then the ,drug ,nasu flies away to the regions of the north1 in the shape of a raging fly1 with knees and tail sticking out1 droning without end1 and like unto the foulest ,khrafstras4 ,and thou shalt say these victorious1 most healing words3 ',the will of the ,lord is the law of righteousness4 ,the gifts of ,vohu-man to deeds done in this world for ,mazda4 ,he who relieves the poor makes ,ahura king4 ,what protector hadst thou given unto me1 ,o ,mazda6 while the hate of the wicked encompasses me8 ,whom1 but thy tar and ,vohu-man1 through whose work ,i keep on the world of ,righteousness8 ,reveal therefore to me thy ,religion as thy rule6 ,who is the victorious who will protect thy teaching8 ,make it clear that ,i am the guide for both worlds4 ,may ,sraosha come with ,vohu-man and help whomsoever thou pleasest1 ,o ,mazda6 ,keep us from our hater1 ,o ,mazda and ,spenta rmaiti6 ,perish1 ,o fiendish ,drug6 ,perish1 ,o brood of the fiend6 ,perish1 ,o world of the fiend6 ,perish away1 ,o ,drug6 ,rush away1 ,o ,drug6 ,perish away1 ,o ,drug6 ,perish away to the regions of the north1 never more to give unto death the living world of ,righteousness4' ,afterwards the man defiled shall sit down1 inside the furrows1 outside the furrows of the six holes1 four fingers from those furrows4 ,there he shall cleanse his body with thick handfuls of dust4 ,fifteen times shall they take up dust from the ground for him to rub his body1 and they shall wait there until he is dry even to the last hair on his head4 ,when his body is dry with dust1 then he shall step over the holes containing water4 ,at the first hole he shall wash his body once with water2 at the second hole he shall wash his body twice with water2 at the third hole he shall wash his body thrice with water4 ,then he shall perfume his body with ,urvsna1 or ,voh-gaona1 or ,voh-kereti1 or ,hadh-napata1 or any other sweet-smelling plant2 then he shall put on his clothes1 and shall go back to his house4 ,he shall sit down there in the place of infirmity1 inside the house1 apart from the other worshippers of ,mazda4 ,he shall not go near the fire1 nor near the water1 nor near the earth1 nor near the cow1 nor near the trees1 nor near the faithful1 either man or woman4 ,thus shall he continue until three nights have passed4 ,when three nights have passed1 he shall wash his body1 he shall wash his clothes with gmz and water to make them clean4 ,then he shall sit down again in the place of infirmity1 inside the house1 apart from the other worshippers of ,mazda4 ,he shall not go near the fire1 nor near the water1 nor near the earth1 nor near the cow1 nor near the trees1 nor near the faithful1 either man or woman4 ,thus shall he continue until six nights have passed4 ,when six nights have passed1 he shall wash his body1 he shall wash his clothes with gmz and water to make them clean4 ,then he shall sit down again in the place of infirmity1 inside the house1 apart from the other worshippers of ,mazda4 ,he shall not go near the fire1 nor near the water1 nor near the earth1 nor near the cow1 nor near the trees1 nor near the faithful1 either man or woman4 ,thus shall he continue1 until nine nights have passed4 ,when nine nights have passed1 he shall wash his body1 he shall wash his clothes with gmz and water to make them clean4 ,he may thenceforth go near the fire1 near the water1 near the earth1 near the cow1 near the trees1 and near the faithful1 either man or woman4 ,thou shalt cleanse a priest for a blessing of the just4 ,thou shalt cleanse the lord of a province for the value of a camel of high value4 ,thou shalt cleanse the lord of a town for the value of a stallion of high value4 ,thou shalt cleanse the lord of a borough for the value of a bull of high value4 ,thou shalt cleanse the master of a house for the value of a cow three years old4 ,thou shalt cleanse the wife of the master of a house for the value of a ploughing cow4 ,thou shalt cleanse a menial for the value of a draught cow4 ,thou shalt cleanse a young child for the value of a lamb4 ,these are the heads of cattle--flocks or herds--that the worshippers of ,mazda shall give to the man who has cleansed them1 if they can afford it2 if they cannot afford it1 they shall give him any other value that may make him leave their houses well pleased with them1 and free from anger4 ,for if the man who has cleansed them leave their houses displeased with them1 and full of anger1 then the ,drug ,nasu enters them from the nose of the dead1 from the eyes1 from the tongue1 from the jaws1 from the sexual organs1 from the hinder parts4 ,and the ,drug ,nasu rushes upon them even to the end of the nails1 and they are unclean thenceforth forever and ever4 ,it grieves the sun indeed1 ,o ,spitama ,zarathustra6 to shine upon a man defiled by the dead2 it grieves the moon1 it grieves the stars4 ,that man delights them1 ,o ,spitama ,zarathustra6 who cleanses from the ,nasu the man defiled by the dead2 he delights the fire1 he delights the water1 he delights the earth1 he delights the cow1 he delights the trees1 he delights the faithful1 both men and women4 ,zarathustra asked ,ahura ,mazda3-- ,o ,maker of the material world1 thou ,holy ,one6 ,what shall be his reward1 after his soul has parted from his body1 who has cleansed from the ,nasu the man defiled by the dead8 ,ahura ,mazda answered3-- ,the welfare of ,paradise thou canst promise to that man1 for his reward in the other world4 ,zarathustra asked ,ahura ,mazda3-- ,o ,maker of the material world1 thou ,holy ,one6 ,how shall ,i fight against that ,drug who from the dead rushes upon the living8 ,how shall ,i fight against that ,nasu who from the dead defiles the living8 ,ahura ,mazda answered3-- ,say aloud those words in the ,gthas that are to be said twice4 ,say aloud those words in the ,gthas that are to be said thrice4 ,say aloud those words in the ,gthas that are to be said four times4 ,and the ,drug shall fly away like the well-darted arrow1 like the felt of last year1 like the annual garment of the earth4 ,o ,maker of the material world1 thou ,holy ,one6 ,if a man who does not know the rites of cleansing according to the law of ,mazda1 offers to cleanse the unclean1 how shall ,i then fight against that ,drug who from the dead rushes upon the living8 ,how shall ,i fight against that ,drug who from the dead defiles the living8 ,ahura ,mazda answered3-- ,then1 ,o ,spitama ,zarathustra6 the ,drug ,nasu appears to wax stronger than she was before4 ,stronger then are sickness and death and the working of the fiend than they were before4 ,o ,maker of the material world1 thou ,holy ,one6 ,what is the penalty that he shall pay8 ,ahura ,mazda answered3-- ,the worshippers of ,mazda shall bind him2 they shall bind his hands first2 then they shall strip him of his clothes1 they shall cut the head off his neck1 and they shall give over his corpse unto the greediest of the corpse-eating creatures made by the beneficent ,spirit1 unto the vultures1 with these words3 ',the man here has repented of all his evil thoughts1 words1 and deeds4 ,if he has committed any other evil deed1 it is remitted by his repentance2 if he has committed no other evil deed1 he is absolved by his repentance forever and ever4' ,who is he1 ,o ,ahura ,mazda6 who threatens to take away fulness and increase from the world1 and to bring in sickness and death8 ,ahura ,mazda answered3-- ,it is the ungodly ,ashemaogha1 ,o ,spitama ,zarathustra6 who in this material world cleanses the unclean without knowing the rites of cleansing according to the law of ,mazda4 ,for until then1 ,o ,spitama ,zarathustra6 sweetness and fatness would flow out from that land and from those fields1 with health and healing1 with fulness and increase and growth1 and a growing of corn and grass4 ,o ,maker of the material world1 thou ,holy ,one6 ,when are sweetness and fatness to come back again to that land and to those fields1 with health and healing1 with fulness and increase and growth1 and a growing of corn and grass8 ,ahura ,mazda answered3-- ,sweetness and fatness will never come back again to that land and to those fields1 with health and healing1 with fulness and increase and growth1 and a growing of corn and grass1 until that ungodly ,ashemaogha has been smitten to death on the spot1 and the holy ,sraosha of that place has been offered up a sacrifice for three days and three nights1 with fire blazing1 with ,baresma tied up1 and with ,haoma prepared4 ,then sweetness and fatness will come back again to that land and to those fields1 with health and healing1 with fulness and increase and growth1 and a growing of corn and grass4 ,,spells ,,recited ,,during ,,the ,,cleansing ,zarathustra asked ,ahura ,mazda3-- ,o ,ahura ,mazda6 most beneficent ,spirit1 maker of the material world1 thou ,holy ,one6 ,how shall ,i fight against that ,drug who from the dead rushes upon the living8 ,how shall ,i fight against that ,drug who from the dead defiles the living8 ,ahura ,mazda answered3-- ,say aloud those words in the ,gthas that are to be said twice4 ',i drive away ,angra ,mainyu from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the world of ,righteousness4 ,i drive away the ,nasu1 ,i drive away direct defilement1 ,i drive away indirect defilement1 from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the world of ,righteousness4' ,o ,maker of the material world1 thou ,holy ,one6 ,which are those words in the ,gthas that are to be said thrice8 ,ahura ,mazda answered3-- ',i drive away ,indra1 ,i drive away ,sauru1 ,i drive away the ,deva ,naunghaithya from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the world of ,righteousness4 ,i drive away ,tauru1 ,i drive away ,zairi1 from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the holy world4' ,o ,maker of the material world1 thou ,holy ,one6 ,which are those words in the ,gthas that are to be said four times8 ,ahura ,mazda answered3-- ,these are the words in the ,gthas that are to be said four times1 and thou shalt four times say them aloud3 ',i drive away ,ashma1 the fiend of the murderous spear1 ,i drive away the ,deva ,akatasha1 from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the world of ,righteousness4 ,i drive away the ,varenya ,devas1 ,i drive away the ,wind-,deva1 from this house1 from this borough1 from this town1 from this land2 from the very body of the man defiled by the dead1 from the very body of the woman defiled by the dead2 from the master of the house1 from the lord of the borough1 from the lord of the town1 from the lord of the land2 from the whole of the world of ,righteousness4' ,,to ,,fires1 ,,waters1 ,,plants ,we worship thee1 the ,fire1 ,o ,ahura ,mazda's son6 ,we worship the fire ,berezi-savangha 7of the lofty use71 and the fire ,vohu-fryna 7the good and friendly71 and the fire ,urv-zista 7the most beneficial and most helpful71 and the fire ,vzista 7the most supporting71 and the fire ,spenista 7the most bountiful71 and ,nairya-sangha the ,yazad of the royal lineage1 and that fire which is the house-lord of all houses and ,mazda-made1 even the son of ,ahura ,mazda1 the holy lord of the ritual order1 with all the fires4 ,and we worship the good and best waters ,mazda-made1 holy1 all the waters ,mazda-made and holy1 and all the plants which ,mazda made1 and which are holy4 ,and we worship the ,mthra-spenta 7the bounteous word-of-reason71 the ,zarathustrian law against the ,devas1 and its long descent4 ,and we worship ,mount ,ushi-darena which is ,mazda-made and shining with its holiness1 and all the mountains shining with holiness1 and of abundant glory1 and which ,mazda made4 ,and we worship the good and pious prayer for blessings1 and these waters and these lands1 and all the greatest chieftains1 lords of the ritual order2 and ,i praise1 invoke1 and glorify the good1 heroic1 bountiful ,fravashis of the saints1 those of the house1 the ,vs1 the ,zantuma1 the ,dahvyuma1 and the ,zarathustrtema1 and all the holy ,yazads6 ,,to ,,the ,,earth ,,and ,,the ,,sacred ,,waters ,and now we worship this earth which bears us1 together with ,thy wives1 ,o ,ahura ,mazda6 yea1 those ,thy wives do we worship which are so desired from their sanctity4 ,we sacrifice to their zealous wishes1 and their capabilities1 their inquiries1 and their wise acts of pious reverence1 and with these their blessedness1 their full vigor and good portions1 their good fame and ample wealth4 ,o ye waters6 now we worship you1 you that are showered down1 and you that stand in pools and vats1 and you that bear forth our loaded vessels1 ye female ,ahuras of ,ahura1 you that serve us in helpful ways1 well forded and full-flowing1 and effective for the bathings1 we will seek you and for both the worlds6 ,therefore did ,ahura ,mazda give you names1 ,o ye beneficent ones6 when ,he who made the good bestowed you4 ,and by these names we worship you1 and by them we would ingratiate ourselves with you1 and with them would we bow before you1 and direct our prayers to you with free confessions of our debt4 ,o waters1 ye who are productive1 and ye maternal ones1 ye with heat that suckles the frail and needy before birth1 ye waters that have once been rulers of us all1 we will now address you as the best1 and the most bountiful2 those are yours1 those good objects of our offerings1 ye long of arm to reach our sickness1 or misfortune1 ye mothers of our life6 ,,prayer ,,for ,,helpers ,and now in these ,thy dispensations1 ,o ,ahura ,mazda6 do ,thou wisely act for us1 and with abundance with ,thy bounty and ,thy tenderness as touching us2 and grant that reward which ,thou hast appointed to our souls1 ,o ,ahura ,mazda6 ,of this do ,thou ,thyself bestow upon us for this world and the spiritual2 and now as part thereof do ,thou grant that we may attain to fellowship with ,thee1 and ,thy ,righteousness for all duration4 ,and do ,thou grant us1 ,o ,ahura6 men who are righteous1 and both lovers and producers of the ,right as well4 ,and give us trained beasts for the pastures1 broken in for riding1 and for bearing1 that they may be in helpful companionship with us1 and as a source of long enduring vigor1 and a means of rejoicing grace to us for this4 ,so let there be a kinsman lord for us1 with the laborers of the village1 and so likewise let there be the clients4 ,and by the help of those may we arise4 ,so may we be to ,you1 ,o ,ahura ,mazda6 holy and true1 and with free giving of our gifts4 ,a ,,prayer ,,for ,,sanctity ,,and ,,its ,,benefits ,i pray with benedictions for a benefit1 and for the good1 even for the entire creation of the holy and the clean2 ,i beseech for them the generation which is now alive1 for that which is just coming into life1 and for that which shall be hereafter4 ,and ,i pray for that sanctity which leads to prosperity1 and which has long afforded shelter1 which goes on hand in hand with it1 which joins it in its walk1 and of itself becoming its close companion as it delivers forth its precepts1 bearing every form of healing virtue which comes to us in waters1 appertains to cattle1 or is found in plants1 and overwhelming all the harmful malice of the ,devas1 and their servants who might harm this dwelling and its lord1 bringing good gifts1 and better blessings1 given very early1 and later gifts1 leading to successes1 and for a long time giving shelter4 ,and so the greatest1 and the best1 and most beautiful benefits of sanctity fall likewise to our lot for the sacrifice1 homage1 propitiation1 and the praise of the ,bountiful ,immortals1 for the bringing prosperity to this abode1 and for the prosperity of the entire creation of the holy1 and the clean1 and as for this1 so for the opposition of the entire evil creation4 ,and ,i pray for this as ,i praise through ,righteousness1 ,i who am beneficent1 those who are likewise of a better mind4 ,,to ,,the ,,fire ,i offer my sacrifice and homage to thee1 the ,fire1 as a good offering1 and an offering with our hail of salvation1 even as an offering of praise with benedictions1 to thee1 the ,fire1 ,o ,ahura ,mazda's son6 ,meet for sacrifice art thou1 and worthy of our homage4 ,and as meet for sacrifice1 and thus worthy of our homage1 mayest thou be in the houses of men who worship ,mazda4 ,salvation be to this man who worships thee in verity and truth1 with wood in hand1 and ,baresma ready1 with flesh in hand1 and holding too the mortar4 ,and mayest thou be ever fed with wood as the prescription orders4 ,yea1 mayest thou have thy perfume justly1 and thy sacred butter without fail1 and thine andirons regularly placed4 ,be of full-age as to thy nourishment1 of the canon's age as to the measure of thy food1 ,o ,fire1 ,ahura ,mazda's son6 ,be now aflame within this house2 be ever without fail in flame2 be all a-shine within this house2 be on thy growth within this house2 for long time be thou thus to the furtherance of the heroic renovation1 to the completion of all progress1 yea1 even till the good heroic millennial time when that renovation shall have become complete4 ,give me1 ,o ,fire1 ,ahura ,mazda's son6 a speedy glory1 speedy nourishment1 and speedy booty1 and abundant glory1 abundant nourishment1 abundant booty1 an expanded mind1 and nimbleness of tongue for soul and understanding1 even an understanding continually growing in its largeness1 and that never wanders1 and long enduring virile power1 an offspring sure of foot1 that never sleeps on watch1 and that rises quick from bed1 and likewise a wakeful offspring1 helpful to nurture1 or reclaim1 legitimate1 keeping order in men's meetings1 yea1 drawing men to assemblies through their influence and word1 grown to power1 skilful1 redeeming others from oppression1 served by many followers1 which may advance my line in prosperity and fame1 and my ,vs1 and my ,bantu1 and my province1 yea1 an offering which may deliver orders to the ,province as firm and righteous rulers4 ,and mayest thou grant me1 ,o ,fire1 ,ahura ,mazda's ,son6 that whereby instructors may be given me1 now and for evermore1 giving light to me of ,heaven1 the best life of the saints1 brilliant1 all glorious4 ,and may ,i have experience of the good reward1 and the good renown1 and of the long forecasting preparation of the soul4 ,the ,fire of ,ahura ,mazda addresses this admonition to all for whom he cooks the night and morning meal4 ,from all these1 ,o ,spitama6 he wishes to secure good care1 and healthful care as guarding for salvation1 the care of a true praiser4 ,at both the hands of all who come by me1 ,i1 the ,fire1 keenly look3 ,what brings the mate to his mate1 the one who walks at large1 to him who sits at home8 ,we worship the bounteous ,fire1 the swift-driving charioteer4 ,and if this man who passes brings him wood brought with sacred care1 or if he brings the ,baresma spread with sanctity1 or the ,hadh-napata plant1 then afterwards ,ahura ,mazda's ,fire will bless him1 contented1 not offended1 and in its satisfaction saying thus3 ,may a herd of kine be with thee1 and a multitude of men1 may an active mind go with thee1 and an active soul as well4 ,as a blest soul mayest thou live through thy life1 the nights which thou shall live4 ,this is the blessing of the ,fire for him who brings it wood well dried1 sought out for flaming1 purified with the earnest blessing of the sacred ritual truth4 ,we strive after the flowing on of the good waters1 and their ebb as well1 and the sounding of their waves1 desiring their propitiation2 ,i desire to approach them with my praise4 ,,to ,,the ,,bountiful ,,immortals ,i would worship these with my sacrifice1 those who rule aright1 and who dispose of all aright1 and this one especially ,i would approach with my praise 7,ahura ,mazda74 ,he is thus hymned in our praise-songs4 ,yea1 we worship in our sacrifice that deity and lord1 who is ,ahura ,mazda1 the ,creator1 the gracious helper1 the maker of all good things2 and we worship in our sacrifice ,spitama ,zarathustra1 that chieftain of the rite4 ,and we would declare those institutions established for us1 exact and undeviating as they are4 ,and ,i would declare forth those of ,ahura ,mazda1 those of the ,good ,mind1 and of ,asha ,vahista1 and those of ,khshatra-vairya1 and those of the ,bountiful ramaiti1 and those of ,weal and ,immortality1 and those which appertain to the body of the ,kine1 and to the ,kine's soul1 and those which appertain to ,ahura ,mazda's ,fire1 and those of ,sraosha the blessed1 and of ,rashnu the most just1 and those of ,mithra of the wide pastures1 and of the good and holy ,wind1 and of the good ,mazdayasnian ,religion1 and of the good and pious ,prayer for blessings1 and those of the good and pious ,prayer which frees one from belying1 and the good and pious ,prayer for blessing against unbelieving words4 ,and these we would declare in order that we may attain unto that speech which is uttered with true religious zeal1 or that we may be as prophets of the provinces1 that we may succor him who lifts his voice for ,mazda1 that we may be as prophets who smite with victory1 the befriended of ,ahura ,mazda1 and persons the most useful to him1 holy men who think good thoughts1 and speak good words1 and do good deeds4 ,that he may approach us with the ,good ,mind1 and that our souls may advance in good1 let it thus come2 yea1 how may my soul advance in good8 let it thus advance4 ,,praise ,,of ,,the ,,holy ,,bull ,hail1 bounteous bull6 ,hail to thee1 beneficent bull6 ,hail to thee1 who makest increase6 ,hail to thee1 who makest growth6 ,hail to thee1 who dost bestow his part upon the righteous faithful1 and wilt bestow it on the faithful yet unborn6 ,hail to thee1 whom the ,gahi kills1 and the ungodly ,ashemaogha1 and the wicked tyrant4 ,,to ,,rain ,,as ,a ,,healing ,,power ,come1 come on1 ,o clouds1 from up above1 down on the earth1 by thousands of drops1 by myriads of drops--thus say1 ,o holy ,zarathustra6 to destroy sickness1 to destroy death1 to destroy the sickness that kills1 to destroy death that kills1 to destroy ,gadha and ,apagadha4 ,if death come after noon1 may healing come at eve6 ,if death come at eve1 may healing come at night6 ,if death come at night1 may healing come at dawn6 ,and showers shower down new water1 new earth1 new plants1 new healing powers1 and new healing4 ,,to ,,the ,,waters ,,and ,,light ,,of ,,the ,,sun ,as the sea ,vouru-kasha is the gathering place of the waters1 rising up and going down1 up the arial way and down the earth1 down the earth and up the aerial way3 thus rise up and roll along6 thou in whose rising and growing ,ahura ,mazda made the aerial way4 ,up6 rise up and roll along6 thou swift-horsed ,sun1 above ,hara ,berezaiti1 and produce light for the world1 and mayest thou1 ,o man6 rise up there1 if thou art to abide in ,gar-nmnem1 along the path made by ,mazda1 along the way made by the gods1 the watery way they opened4 ,and the ,holy ,word shall keep away the evil4 ,of thee1 ,o child6 ,i will cleanse the birth and growth2 of thee1 ,o woman6 ,i will make the body and the strength pure2 ,i make thee rich in children and rich in milk2 rich in seed1 in milk1 in fat1 in marrow1 and in offspring4 ,i shall bring to thee a thousand pure springs1 running towards the pastures that give food to the child4 ,,to ,,the ,,waters ,,and ,,light ,,of ,,the ,,moon ,as the sea ,vouru-kasha is the gathering place of the waters1 rising up and going down1 up the arial way and down the earth1 down the earth and up the arial way3 ,thus rise up and roll along6 thou in whose rising and growing ,ahura ,mazda made the earth4 ,up6 rise up1 thou ,moon1 that dost keep in thee the seed of the bull2 rise up above ,hara ,berezaiti1 and produce light for the world1 and mayest thou1 ,o man6 rise up there1 if thou art to abide in ,gar-nmnem1 along the path made by ,mazda1 along the way made by the gods1 the watery way they opened4 ,and the ,holy ,word shall keep away the evil3 ,of thee1 ,o child6 ,i will cleanse the birth and growth2 of thee1 ,o woman6 ,i will make the body and the strength pure2 ,i make thee rich in children and rich in milk2 rich in seed1 in milk1 in fat1 in marrow1 and in offspring4 ,i shall bring to thee a thousand pure springs1 running towards the pastures that give food to the child4 ,,to ,,the ,,waters ,,and ,,light ,,of ,,the ,,stars ,as the sea ,vouru-kasha is the gathering place of the waters1 rising up and going down1 up the arial way and down the earth1 down the earth and up the arial way3 ,thus rise up and roll along6 thou in whose rising and growing ,ahura ,mazda made everything that grows4 ,up6 rise up1 ye deep ,stars1 that have in you the seed of waters2 rise up above ,hara ,berezaiti1 and produce light for the world1 and mayest thou1 ,o man6 rise up there1 if thou art to abide in ,gar-nmnem1 along the path made by ,mazda1 along the way made by the gods1 the watery way they opened4 ,thus rise up and roll along6 ye in whose rising and growing ,ahura ,mazda made everything that rises4 ,in your rising1 away will the ,kahvuzi fly and cry2 away will the ,ayhi fly and cry2 away will the ,gahi1 who follows the ,ytu1 fly and cry4 ,,the ,,dhammapada ,translation by ,f4 ,max ,mller ,,introduction ,the ,dhammapada1 or ,path to ,virtue1 is one of the most practical ethical hand-books of ,buddhism4 ,it is included in the canon of ,buddhistic ,scriptures1 and is one of the ,eastern books which can be read with delight to-day by those who are classed as general readers4 ,it is divided into twenty-six chapters1 and the keynote of it is struck by the sentence ,the virtuous man is happy in this world1 and he is happy in the next2 he is happy in both4 ,he is happy when he thinks of the good he has done2 he is still more happy when going on the good path4 ,the first step in the good path is earnestness1 for as the writer says1 ,earnestness is the path of immortality 7,nirvana71 thoughtlessness the path of death2 those who are in earnest do not die1 those who are thoughtless are as if dead already4 ,earnestness1 in this connection1 evidently means the power of reflection1 and of abstracting the mind from mundane things4 ,there is something very inspiring in the sentence1 ,when the learned man drives away vanity by earnestness1 he1 the wise1 climbing the terraced heights of wisdom1 looks down upon the fools3 free from sorrow he looks upon the sorrowing crowd1 as one that stands on a mountain looks down upon them that stand upon the plain4 ,this reminds us of ,lucretius1 ,how sweet to stand1 when tempests tear the main1 ,on the firm cliff1 and mark the seaman's toil6 ,not that another's danger soothes the soul1 ,but from such toil how sweet to feel secure6 ,how sweet1 at distance from the strife1 to view ,contending hosts1 and hear the clash of war6 ,but sweeter far on ,wisdom's height serene1 ,upheld by ,truth1 to fix our firm abode2 ,to watch the giddy crowd that1 deep below1 ,forever wander in pursuit of bliss2 ,to mark the strife for honors1 and renown1 ,for wit and wealth1 insatiate1 ceaseless urged1 ,day after day1 with labor unrestrained4 ,it is curious to see the atheistic ,epicurean and the devout ,buddhist meeting on a common ground4 ,but the beauties of the ,dhammapada can only be realized by a careful study of this charming work4 ,we would point out1 for instance1 in the chapter on ,flowers1 what is a piece of golden advice to all readers of books3 ,the disciple will find out the plainly shown path of virtue1 as a clever man finds the right flower4 ,neither the date nor the authorship of the ,dhammapada is known1 but there is conclusive evidence that this canon existed before the ,christian era4 ,many scholars agree in ascribing its utterances to ,buddha himself1 while others are of the opinion that it is a compilation made by ,buddhist monks from various sources4 ,e4,w4 ,,the ,,dhammapada ,,chapter ,i ,,the ,,twin-,,verses ,all that we are is the result of what we have thought3 it is founded on our thoughts1 it is made up of our thoughts4 ,if a man speaks or acts with an evil thought1 pain follows him1 as the wheel follows the foot of the ox that draws the carriage4 ,all that we are is the result of what we have thought3 it is founded on our thoughts1 it is made up of our thoughts4 ,if a man speaks or acts with a pure thought1 happiness follows him1 like a shadow that never leaves him4 ,he abused me1 he beat me1 he defeated me1 he robbed me--in those who harbor such thoughts hatred will never cease4 ,he abused me1 he beat me1 he defeated me1 he robbed me--in those who do not harbor such thoughts hatred will cease4 ,for hatred does not cease by hatred at any time3 hatred ceases by love--this is an old rule4 ,the world does not know that we must all come to an end here2 but those who know it1 their quarrels cease at once4 ,he who lives looking for pleasures only1 his senses uncontrolled1 immoderate in his food1 idle1 and weak1 ,mra 7the tempter7 will certainly overthrow him1 as the wind throws down a weak tree4 ,he who lives without looking for pleasures1 his senses well controlled1 moderate in his food1 faithful and strong1 him ,mra will certainly not overthrow1 any more than the wind throws down a rocky mountain4 ,he who wishes to put on the yellow dress without having cleansed himself from sin1 who disregards also temperance and truth1 is unworthy of the yellow dress4 ,but he who has cleansed himself from sin1 is well grounded in all virtues1 and endowed also with temperance and truth3 he is indeed worthy of the yellow dress4 ,they who imagine truth in untruth1 and see untruth in truth1 never arrive at truth1 but follow vain desires4 ,they who know truth in truth1 and untruth in untruth1 arrive at truth1 and follow true desires4 ,as rain breaks through an ill-thatched house1 passion will break through an unreflecting mind4 ,as rain does not break through a well-thatched house1 passion will not break through a well-reflecting mind4 ,the evil-doer mourns in this world1 and he mourns in the next2 he mourns in both4 ,he mourns and suffers when he sees the evil result of his own work4 ,the virtuous man delights in this world1 and he delights in the next2 he delights in both4 ,he delights and rejoices1 when he sees the purity of his own work4 ,the evil-doer suffers in this world1 and he suffers in the next2 he suffers in both4 ,he suffers when he thinks of the evil he has done2 he suffers more when going on the evil path4 ,the virtuous man is happy in this world1 and he is happy in the next2 he is happy in both4 ,he is happy when he thinks of the good he has done2 he is still more happy when going on the good path4 ,the thoughtless man1 even if he can recite a large portion of the law1 but is not a doer of it1 has no share in the priesthood1 but is like a cow-herd counting the cows of others4 ,the follower of the law1 even if he can recite only a small portion of the law1 but1 having forsaken passion and hatred and foolishness1 possesses true knowledge and serenity of mind1 he1 caring for nothing in this world or that to come1 has indeed a share in the priesthood4 ,,chapter ,,ii ,,on ,,earnestness ,earnestness is the path of immortality 7,nirvna71 thoughtlessness the path of death4 ,those who are in earnest do not die1 those who are thoughtless are as if dead already4 ,having understood this clearly1 those who are advanced in earnestness delight in earnestness1 and rejoice in the knowledge of the elect4 ,these wise people1 meditative1 steady1 always possessed of strong powers1 attain to ,nirvna1 the highest happiness4 ,if an earnest person has roused himself1 if he is not forgetful1 if his deeds are pure1 if he acts with consideration1 if he restrains himself1 and lives according to law--then his glory will increase4 ,by rousing himself1 by earnestness1 by restraint and control1 the wise man may make for himself an island which no flood can overwhelm4 ,fools follow after vanity4 ,the wise man keeps earnestness as his best jewel4 ,follow not after vanity1 nor after the enjoyment of love and lust6 ,he who is earnest and meditative1 obtains ample joy4 ,when the learned man drives away vanity by earnestness1 he1 the wise1 climbing the terraced heights of wisdom1 looks down upon the fools3 free from sorrow he looks upon the sorrowing crowd1 as one that stands on a mountain looks down upon them that stand upon the plain4 ,earnest among the thoughtless1 awake among the sleepers1 the wise man advances like a racer1 leaving behind the hack4 ,by earnestness did ,maghavan 7,indra7 rise to the lordship of the gods4 ,people praise earnestness2 thoughtlessness is always blamed4 ,a ,bhikshu 7mendicant7 who delights in earnestness1 who looks with fear on thoughtlessness1 moves about like fire1 burning all his fetters1 small or large4 ,a ,bhikshu 7mendicant7 who delights in reflection1 who looks with fear on thoughtlessness1 cannot fall away from his perfect state--he is close upon ,nirvna4 ,,chapter ,,iii ,,thought ,as a fletcher makes straight his arrow1 a wise man makes straight his trembling and unsteady thought1 which is difficult to guard1 difficult to hold back4 ,as a fish taken from his watery home and thrown on the dry ground1 our thought trembles all over in order to escape the dominion of ,mra1 the tempter4 ,it is good to tame the mind1 which is difficult to hold in and flighty1 rushing wherever it listeth2 a tamed mind brings happiness4 ,let the wise man guard his thoughts1 for they are difficult to perceive1 very artful1 and they rush wherever they list3 thoughts well guarded bring happiness4 ,those who bridle their mind which travels far1 moves about alone1 is without a body1 and hides in the chamber of the heart1 will be free from the bonds of ,mra1 the tempter4 ,if a man's faith is unsteady1 if he does not know the true law1 if his peace of mind is troubled1 his knowledge will never be perfect4 ,if a man's thoughts are not dissipated1 if his mind is not perplexed1 if he has ceased to think of good or evil1 then there is no fear for him while he is watchful4 ,knowing that this body is fragile like a jar1 and making his thought firm like a fortress1 one should attack ,mra1 the tempter1 with the weapon of knowledge1 one should watch him when conquered1 and should never rest4 ,before long1 alas6 this body will lie on the earth1 despised1 without understanding1 like a useless log4 ,whatever a hater may do to a hater1 or an enemy to an enemy1 a wrongly-directed mind will do him greater mischief4 ,not a mother1 not a father1 will do so much1 nor any other relatives2 a well-directed mind will do us greater service4 ,,chapter ,,iv ,,flowers ,who shall overcome this earth1 and the world of ,yama1 the lord of the departed1 and the world of the gods8 ,who shall find out the plainly shown path of virtue1 as a clever man finds the right flower8 ,the disciple will overcome the earth1 and the world of ,yama1 and the world of the gods4 ,the disciple will find out the plainly shown path of virtue1 as a clever man finds the right flower4 ,he who knows that this body is like froth1 and has learnt that it is as unsubstantial as a mirage1 will break the flower-pointed arrow of ,mra1 and never see the king of death4 ,death carries off a man who is gathering flowers1 and whose mind is distracted1 as a flood carries off a sleeping village4 ,death subdues a man who is gathering flowers1 and whose mind is distracted1 before he is satiated in his pleasures4 ,as the bee collects nectar and departs without injuring the flower1 or its color or scent1 so let a sage dwell in his village4 ,not the perversities of others1 not their sins of commission or omission1 but his own misdeeds and negligences should a sage take notice of4 ,like a beautiful flower1 full of color1 but without scent1 are the fine but fruitless words of him who does not act accordingly4 ,but1 like a beautiful flower1 full of color and full of scent1 are the fine and fruitful words of him who acts accordingly4 ,as many kinds of wreaths can be made from a heap of flowers1 so many good things may be achieved by a mortal when once he is born4 ,the scent of flowers does not travel against the wind1 nor that of sandal-wood1 or of ,tagara and ,mallik flowers2 but the odor of good people travels even against the wind2 a good man pervades every place4 ,sandal-wood or ,tagara1 a lotus-flower1 or a ,vassik1 among these sorts of perfumes1 the perfume of virtue is unsurpassed4 ,mean is the scent that comes from ,tagara and sandal-wood2 the perfume of those who possess virtue rises up to the gods as the highest4 ,of the people who possess these virtues1 who live without thoughtlessness1 and who are emancipated through true knowledge1 ,mra1 the tempter1 never finds the way4 ,as on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight1 thus among those who are mere rubbish the disciple of the truly enlightened ,buddha shines forth by his knowledge above the blinded worldling4 ,,chapter ,v ,,the ,,fool ,long is the night to him who is awake2 long is a mile to him who is tired2 long is life to the foolish who do not know the true law4 ,if a traveller does not meet with one who is his better1 or his equal1 let him firmly keep to his solitary journey2 there is no companionship with a fool4 ,these sons belong to me1 and this wealth belongs to me1 with such thoughts a fool is tormented4 ,he himself does not belong to himself2 how much less sons and wealth8 ,the fool who knows his foolishness1 is wise at least so far4 ,but a fool who thinks himself wise1 he is called a fool indeed4 ,if a fool be associated with a wise man even all his life1 he will perceive the truth as little as a spoon perceives the taste of soup4 ,if an intelligent man be associated for one minute only with a wise man1 he will soon perceive the truth1 as the tongue perceives the taste of soup4 ,fools of poor understanding have themselves for their greatest enemies1 for they do evil deeds which bear bitter fruits4 ,that deed is not well done of which a man must repent1 and the reward of which he receives crying and with a tearful face4 ,no1 that deed is well done of which a man does not repent1 and the reward of which he receives gladly and cheerfully4 ,as long as the evil deed done does not bear fruit1 the fool thinks it is like honey2 but when it ripens1 then the fool suffers grief4 ,let a fool month after month eat his food 7like an ascetic7 with the tip of a blade of ,ku'sa-grass1 yet is he not worth the sixteenth particle of those who have well weighed the law4 ,an evil deed1 like newly-drawn milk1 does not turn suddenly2 smouldering1 like fire covered by ashes1 it follows the fool4 ,and when the evil deed1 after it has become known1 turns to sorrow for the fool1 then it destroys his bright lot1 nay1 it cleaves his head4 ,let the fool wish for a false reputation1 for precedence among the ,bhikshus1 for lordship in the convents1 for worship among other people6 ,may both the layman and he who has left the world think that this is done by me2 may they be subject to me in everything which is to be done or is not to be done1 thus is the mind of the fool1 and his desire and pride increase4 ,one is the road that leads to wealth1 another the road that leads to ,nirvna--if the ,bhikshu1 the disciple of ,buddha1 has learnt this1 he will not yearn for honor1 he will strive after separation from the world4 ,,chapter ,,vi ,,the ,,wise ,,man ,if you see a man who shows you what is to be avoided1 who administers reproofs1 and is intelligent1 follow that wise man as you would one who tells of hidden treasures2 it will be better1 not worse1 for him who follows him4 ,let him admonish1 let him teach1 let him forbid what is improper6--he will be beloved of the good1 by the bad he will be hated4 ,do not have evil-doers for friends1 do not have low people for friends3 have virtuous people for friends1 have for friends the best of men4 ,he who drinks in the law lives happily with a serene mind3 the sage rejoices always in the law1 as preached by the elect4 ,well-makers lead the water wherever they like2 fletchers bend the arrow2 carpenters bend a log of wood2 wise people fashion themselves4 ,as a solid rock is not shaken by the wind1 wise people falter not amidst blame and praise4 ,wise people1 after they have listened to the laws1 become serene1 like a deep1 smooth1 and still lake4 ,good men indeed walk warily under all circumstances2 good men speak not out of a desire for sensual gratification2 whether touched by happiness or sorrow wise people never appear elated or depressed4 ,if1 whether for his own sake1 or for the sake of others1 a man wishes neither for a son1 nor for wealth1 nor for lordship1 and if he does not wish for his own success by unfair means1 then he is good1 wise1 and virtuous4 ,few are there among men who arrive at the other shore 7become ,arhats72 the other people here run up and down the shore4 ,but those who1 when the law has been well preached to them1 follow the law1 will pass over the dominion of death1 however difficult to cross4 ,a wise man should leave the dark state of ordinary life1 and follow the bright state of the ,bhikshu4 ,after going from his home to a homeless state1 he should in his retirement look for enjoyment where enjoyment seemed difficult4 ,leaving all pleasures behind1 and calling nothing his own1 the wise man should purge himself from all the troubles of the mind4 ,those whose mind is well grounded in the seven elements of knowledge1 who without clinging to anything1 rejoice in freedom from attachment1 whose appetites have been conquered1 and who are full of light1 they are free even in this world4 ,,chapter ,,vii ,,the ,,venerable ,there is no suffering for him who has finished his journey1 and abandoned grief1 who has freed himself on all sides1 and thrown off all fetters4 ,they exert themselves with their thoughts well-collected1 they do not tarry in their abode2 like swans who have left their lake1 they leave their house and home4 ,men who have no riches1 who live on recognized food1 who have perceived void and unconditioned freedom 7,nirvna71 their path is difficult to understand1 like that of birds in the air4 ,he whose appetites are stilled1 who is not absorbed in enjoyment1 who has perceived void and unconditioned freedom 7,nirvna71 his path is difficult to understand1 like that of birds in the air4 ,the gods even envy him whose senses1 like horses well broken in by the driver1 have been subdued1 who is free from pride1 and free from appetites2 such a one who does his duty is tolerant like the earth1 or like a threshold2 he is like a lake without mud2 no new births are in store for him4 ,his thought is quiet1 quiet are his word and deed1 when he has obtained freedom by true knowledge1 when he has thus become a quiet man4 ,the man who is free from credulity1 but knows the uncreated1 who has cut all ties1 removed all temptations1 renounced all desires1 he is the greatest of men4 ,in a hamlet or in a forest1 on sea or on dry land1 wherever venerable persons 7,arahanta7 dwell1 that place is delightful4 ,forests are delightful2 where the world finds no delight1 there the passionless will find delight1 for they look not for pleasures4 ,,chapter ,,viii ,,the ,,thousands ,even though a speech be a thousand 7of words71 but made up of senseless words1 one word of sense is better1 which if a man hears1 he becomes quiet4 ,even though a ,gth 7poem7 be a thousand 7of words71 but made up of senseless words1 one word of a ,gth is better1 which if a man hears1 he becomes quiet4 ,though a man recite a hundred ,gths made up of senseless words1 one word of the law is better1 which if a man hears1 he becomes quiet4 ,if one man conquer in battle a thousand times a thousand men1 and if another conquer himself1 he is the greatest of conquerors4 ,one's own self conquered is better than all other people2 not even a god1 a ,gandharva1 not ,mra 7with ,brhman7 could change into defeat the victory of a man who has vanquished himself1 and always lives under restraint4 ,if a man for a hundred years sacrifice month by month with a thousand1 and if he but for one moment pay homage to a man whose soul is grounded in true knowledge1 better is that homage than a sacrifice for a hundred years4 ,if a man for a hundred years worship ,agni 7fire7 in the forest1 and if he but for one moment pay homage to a man whose soul is grounded in true knowledge1 better is that homage than sacrifice for a hundred years4 ,whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit1 the whole of it is not worth a quarter a farthing2 reverence shown to the righteous is better4 ,he who always greets and constantly reveres the aged1 four things will increase to him3 life1 beauty1 happiness1 power4 ,but he who lives a hundred years1 vicious and unrestrained1 a life of one day is better if a man is virtuous and reflecting4 ,and he who lives a hundred years1 ignorant and unrestrained1 a life of one day is better if a man is wise and reflecting4 ,and he who lives a hundred years1 idle and weak1 a life of one day is better if a man has attained firm strength4 ,and he who lives a hundred years1 not seeing beginning and end1 a life of one day is better if a man sees beginning and end4 ,and he who lives a hundred years1 not seeing the immortal place1 a life of one day is better if a man sees the immortal place4 ,and he who lives a hundred years1 not seeing the highest law1 a life of one day is better if a man sees the highest law4 ,,chapter ,,ix ,,evil ,a man should hasten towards the good1 and should keep his thought away from evil2 if a man does what is good slothfully1 his mind delights in evil4 ,if a man commits a sin1 let him not do it again2 let him not delight in sin3 the accumulation of evil is painful4 ,if a man does what is good1 let him do it again2 let him delight in it3 the accumulation of good is delightful4 ,even an evil-doer sees happiness so long as his evil deed does not ripen2 but when his evil deed ripens1 then does the evil-doer see evil4 ,even a good man sees evil days so long as his good deed does not ripen2 but when his good deed ripens1 then does the good man see good things4 ,let no man think lightly of evil1 saying in his heart1 ,it will not come nigh unto me4 ,even by the falling of water-drops a water-pot is filled2 the fool becomes full of evil1 even if he gather it little by little4 ,let no man think lightly of good1 saying in his heart1 ,it will not come nigh unto me4 ,even by the falling of water-drops a water-pot is filled2 the wise man becomes full of good1 even if he gather it little by little4 ,let a man avoid evil deeds1 as a merchant1 if he has few companions and carries much wealth1 avoids a dangerous road2 as a man who loves life avoids poison4 ,he who has no wound on his hand1 may touch poison with his hand2 poison does not affect one who has no wound2 nor is there evil for one who does not commit evil4 ,if a man offend a harmless1 pure1 and innocent person1 the evil falls back upon that fool1 like light dust thrown up against the wind4 ,some people are born again2 evil-doers go to hell2 righteous people go to heaven2 those who are free from all worldly desires attain ,nirvna4 ,not in the sky1 not in the midst of the sea1 not if we enter into the clefts of the mountains1 is there known a spot in the whole world where a man might be freed from an evil deed4 ,not in the sky1 not in the midst of the sea1 not if we enter into the clefts of the mountains1 is there known a spot in the whole world where death could not overcome the mortal4 ,,chapter ,x ,,punishment ,all men tremble at punishment1 all men fear death2 remember that you are like unto them1 and do not kill1 nor cause slaughter4 ,all men tremble at punishment1 all men love life2 remember that thou art like unto them1 and do not kill1 nor cause slaughter4 ,he who1 seeking his own happiness1 punishes or kills beings who also long for happiness1 will not find happiness after death4 ,he who1 seeking his own happiness1 does not punish or kill beings who also long for happiness1 will find happiness after death4 ,do not speak harshly to anyone2 those who are spoken to will answer thee in the same way4 ,angry speech is painful3 blows for blows will touch thee4 ,if1 like a shattered metal plate 7gong71 thou utter nothing1 then thou hast reached ,nirvna2 anger is not known to thee4 ,as a cow-herd with his staff drives his cows into the stable1 so do ,age and ,death drive the life of men4 ,a fool does not know when he commits his evil deeds3 but the wicked man burns by his own deeds1 as if burnt by fire4 ,he who inflicts pain on innocent and harmless persons1 will soon come to one of these ten states3-- ,he will have cruel suffering1 loss1 injury of the body1 heavy affliction1 or loss of mind4 ,a misfortune coming from the king1 or a fearful accusation1 or loss of relations1 or destruction of treasures4 ,lightning-fire will burn his houses2 and when his body is destroyed1 the fool will go to hell4 ,not nakedness1 not platted hair1 not dirt1 not fasting1 or lying on the earth1 not rubbing with dust1 not sitting motionless1 can purify a mortal who has not overcome desires4 ,he who1 though dressed in fine apparel1 exercises tranquillity1 is quiet1 subdued1 restrained1 chaste1 and has ceased to find fault with all other beings1 he indeed is a ,brhmana1 an ascetic 7,sramana71 a friar 7,bhikshu74 ,is there in this world any man so restrained by shame that he does not provoke reproof1 as a noble horse the whip8 ,like a noble horse when touched by the whip1 be ye strenuous and eager1 and by faith1 by virtue1 by energy1 by meditation1 by discernment of the law1 you will overcome this great pain1 perfect in knowledge and in behavior1 and never forgetful4 ,well-makers lead the water wherever they like2 fletchers bend the arrow2 carpenters bend a log of wood2 good people fashion themselves4 ,,chapter ,,xi ,,old ,,age ,how is there laughter1 how is there joy1 as this world is always burning8 ,do you not seek a light1 ye who are surrounded by darkness8 ,look at this dressed-up lump1 covered with wounds1 joined together1 sickly1 full of many schemes1 but which has no strength1 no hold6 ,this body is wasted1 full of sickness1 and frail2 this heap of corruption breaks to pieces1 life indeed ends in death4 ,after one has looked at those gray bones1 thrown away like gourds in the autumn1 what pleasure is there left in life6 ,after a stronghold has been made of the bones1 it is covered with flesh and blood1 and there dwell in it old age and death1 pride and deceit4 ,the brilliant chariots of kings are destroyed1 the body also approaches destruction1 but the virtue of good people never approaches destruction--thus do the good say to the good4 ,a man who has learnt little1 grows old like an ox2 his flesh grows1 but his knowledge does not grow4 ,looking for the maker of this tabernacle1 ,i have run through a course of many births1 not finding him2 and painful is birth again and again4 ,but now1 maker of the tabernacle1 thou hast been seen2 thou shalt not make up this tabernacle again4 ,all thy rafters are broken1 thy ridge-pole is sundered2 the mind1 approaching the ,eternal 7,visankhra1 ,nirvna71 has attained to the extinction of all desires4 ,men who have not observed proper discipline1 and have not gained wealth in their youth1 perish like old herons in a lake without fish4 ,men who have not observed proper discipline1 and have not gained wealth in their youth1 lie1 like broken bows1 sighing after the past4 ,,chapter ,,xii ,,self ,if a man hold himself dear1 let him watch himself carefully2 during one at least out of the three watches a wise man should be watchful4 ,let each man direct himself first to what is proper1 then let him teach others2 thus a wise man will not suffer4 ,if a man make himself as he teaches others to be1 then1 being himself well subdued1 he may subdue others2 for one's own self is difficult to subdue4 ,self is the lord of self1 who else could be the lord8 ,with self well subdued1 a man finds a lord such as few can find4 ,the evil done by one's self1 self-forgotten1 self-bred1 crushes the foolish1 as a diamond breaks even a precious stone4 ,he whose wickedness is very great brings himself down to that state where his enemy wishes him to be1 as a creeper does with the tree which it surrounds4 ,bad deeds1 and deeds hurtful to ourselves1 are easy to do2 what is beneficial and good1 that is very difficult to do4 ,the foolish man who scorns the rule of the venerable 7,arhat71 of the elect 7,ariya71 of the virtuous1 and follows a false doctrine1 he bears fruit to his own destruction1 like the fruits of the ,katthaka reed4 ,by one's self the evil is done1 by one's self one suffers2 by one's self evil is left undone1 by one's self one is purified4 ,the pure and the impure stand and fall by themselves1 no one can purify another4 ,let no one forget his own duty for the sake of another's1 however great2 let a man1 after he has discerned his own duty1 be always attentive to his duty4 ,,chapter ,,xiii ,,the ,,world ,do not follow the evil law6 ,do not live on in thoughtlessness6 ,do not follow false doctrine6 ,be not a friend of the world4 ,rouse thyself6 do not be idle6 ,follow the law of virtue6 ,the virtuous rest in bliss in this world and in the next4 ,follow the law of virtue2 do not follow that of sin4 ,the virtuous rest in bliss in this world and in the next4 ,look upon the world as you would on a bubble1 look upon it as you would on a mirage3 the king of death does not see him who thus looks down upon the world4 ,come1 look at this world1 glittering like a royal chariot2 the foolish are immersed in it1 but the wise do not touch it4 ,he who formerly was reckless and afterwards became sober brightens up this world1 like the moon when freed from clouds4 ,he whose evil deeds are covered by good deeds1 brightens up this world1 like the moon when freed from clouds4 ,this world is dark1 few only can see here2 a few only go to heaven1 like birds escaped from the net4 ,the swans go on the path of the sun1 they go miraculously through the ether2 the wise are led out of this world1 when they have conquered ,mra and his train4 ,if a man has transgressed the one law1 and speaks lies1 and scoffs at another world1 there is no evil he will not do4 ,the uncharitable do not go to the world of the gods2 fools only do not praise liberality2 a wise man rejoices in liberality1 and through it becomes blessed in the other world4 ,better than sovereignty over the earth1 better than going to heaven1 better than lordship over all worlds1 is the reward of ,sotpatti1 the first step in holiness4 ,,chapter ,,xiv ,,the ,,buddha--,,the ,,awakened ,he whose conquest cannot be conquered again1 into whose conquest no one in this world enters1 by what track can you lead him1 the ,awakened1 the ,omniscient1 the trackless8 ,he whom no desire with its snares and poisons can lead astray1 by what track can you lead him1 the ,awakened1 the ,omniscient1 the trackless8 ,even the gods envy those who are awakened and not forgetful1 who are given to meditation1 who are wise1 and who delight in the repose of retirement from the world4 ,difficult to obtain is the conception of men1 difficult is the life of mortals1 difficult is the hearing of the ,true ,law1 difficult is the birth of the ,awakened 7the attainment of ,buddhahood74 ,not to commit any sin1 to do good1 and to purify one's mind1 that is the teaching of all the ,awakened4 ,the ,awakened call patience the highest penance1 long-suffering the highest ,nirvna2 for he is not an anchorite 7,pravra-gita7 who strikes others1 he is not an ascetic 7,sramana7 who insults others4 ,not to blame1 not to strike1 to live restrained under the law1 to be moderate in eating1 to sleep and sit alone1 and to dwell on the highest thoughts--this is the teaching of the ,awakened4 ,there is no satisfying lusts1 even by a shower of gold pieces2 he who knows that lusts have a short taste and cause pain1 he is wise2 even in heavenly pleasures he finds no satisfaction1 the disciple who is fully awakened delights only in the destruction of all desires4 ,men1 driven by fear1 go to many a refuge1 to mountains and forests1 to groves and sacred trees4 ,but that is not a safe refuge1 that is not the best refuge2 a man is not delivered from all pains after having gone to that refuge4 ,he who takes refuge with ,buddha1 the ,law1 and the ,church2 he who1 with clear understanding1 sees the four holy truths3 pain1 the origin of pain1 the destruction of pain1 and the eightfold holy way that leads to the quieting of pain2--that is the safe refuge1 that is the best refuge2 having gone to that refuge1 a man is delivered from all pain4 ,a supernatural person 7a ,buddha7 is not easily found3 he is not born everywhere4 ,wherever such a sage is born1 that race prospers4 ,happy is the arising of the ,awakened1 happy is the teaching of the ,true ,law1 happy is peace in the church1 happy is the devotion of those who are at peace4 ,he who pays homage to those who deserve homage1 whether the awakened 7,buddha7 or their disciples1 those who have overcome the host of evils1 and crossed the flood of sorrow1 he who pays homage to such as have found deliverance and know no fear1 his merit can never be measured by anyone4 ,,chapter ,,xv ,,happiness ,we live happily indeed1 not hating those who hate us6 among men who hate us we dwell free from hatred6 ,we live happily indeed1 free from ailments among the ailing6 among men who are ailing let us dwell free from ailments6 ,we live happily indeed1 free from greed among the greedy6 among men who are greedy let us dwell free from greed6 ,we live happily indeed1 though we call nothing our own6 ,we shall be like the bright gods1 feeding on happiness6 ,victory breeds hatred1 for the conquered is unhappy4 ,he who has given up both victory and defeat1 he1 the contented1 is happy4 ,there is no fire like passion2 there is no losing throw like hatred2 there is no pain like this body2 there is no happiness higher than rest4 ,hunger is the worst of diseases1 the elements of the body the greatest evil2 if one knows this truly1 that is ,nirvna1 the highest happiness4 ,health is the greatest of gifts1 contentedness the best riches2 trust is the best of relationships1 ,nirvna the highest happiness4 ,he who has tasted the sweetness of solitude and tranquillity1 is free from fear and free from sin1 while he tastes the sweetness of drinking in the law4 ,the sight of the elect 7,ariya7 is good1 to live with them is always happiness2 if a man does not see fools1 he will be truly happy4 ,he who walks in the company of fools suffers a long way2 company with fools1 as with an enemy1 is always painful2 company with the wise is pleasure1 like meeting with kinsfolk4 ,therefore1 one ought to follow the wise1 the intelligent1 the learned1 the much enduring1 the dutiful1 the elect2 one ought to follow such a good and wise man1 as the moon follows the path of the stars4 ,,chapter ,,xvi ,,pleasure ,he who gives himself to vanity1 and does not give himself to meditation1 forgetting the real aim of life and grasping at pleasure1 will in time envy him who has exerted himself in meditation4 ,let no man ever cling to what is pleasant1 or to what is unpleasant4 ,not to see what is pleasant is pain1 and it is pain to see what is unpleasant4 ,let1 therefore1 no man love anything2 loss of the beloved is evil4 ,those who love nothing1 and hate nothing1 have no fetters4 ,from pleasure comes grief1 from pleasure comes fear2 he who is free from pleasure knows neither grief nor fear4 ,from affection comes grief1 from affection comes fear2 he who is free from affection knows neither grief nor fear4 ,from lust comes grief1 from lust comes fear2 he who is free from lust knows neither grief nor fear4 ,from love comes grief1 from love comes fear2 he who is free from love knows neither grief nor fear4 ,from greed comes grief1 from greed comes fear2 he who is free from greed knows neither grief nor fear4 ,he who possesses virtue and intelligence1 who is just1 speaks the truth1 and does what is his own business1 him the world will hold dear4 ,he in whom a desire for the ,ineffable 7,nirvna7 has sprung up1 who in his mind is satisfied1 and whose thoughts are not bewildered by love1 he is called rdhvamsrotas 7carried upwards by the stream74 ,kinsmen1 friends1 and lovers salute a man who has been long away1 and returns safe from afar4 ,in like manner his good works receive him who has done good1 and has gone from this world to the other2--as kinsmen receive a friend on his return4 ,,chapter ,,xvii ,,anger ,let a man leave anger1 let him forsake pride1 let him overcome all bondage6 ,no sufferings befall the man who is not attached to name and form1 and who calls nothing his own4 ,he who holds back rising anger like a rolling chariot1 him ,i call a real driver2 other people are but holding the reins4 ,let a man overcome anger by love1 let him overcome evil by good2 let him overcome the greedy by liberality1 the liar by truth6 ,speak the truth1 do not yield to anger2 give1 if thou art asked for little2 by these three steps thou wilt go near the gods4 ,the sages who injure nobody1 and who always control their body1 they will go to the unchangeable place 7,nirvna71 where1 if they have gone1 they will suffer no more4 ,those who are ever watchful1 who study day and night1 and who strive after ,nirvna1 their passions will come to an end4 ,this is an old saying1 ,o ,atula1 this is not as if of to-day3 ,they blame him who sits silent1 they blame him who speaks much1 they also blame him who says little2 there is no one on earth who is not blamed4 ,there never was1 there never will be1 nor is there now1 a man who is always blamed1 or a man who is always praised4 ,but he whom those who discriminate praise continually day after day1 as without blemish1 wise1 rich in knowledge and virtue1 who would dare to blame him1 like a coin made of gold from the ,gamb river8 ,even the gods praise him1 he is praised even by ,brhman4 ,beware of bodily anger1 and control thy body6 ,leave the sins of the body1 and with thy body practise virtue6 ,beware of the anger of the tongue1 and control thy tongue6 ,leave the sins of the tongue1 and practise virtue with thy tongue6 ,beware of the anger of the mind1 and control thy mind6 ,leave the sins of the mind1 and practise virtue with thy mind6 ,the wise who control their body1 who control their tongue1 the wise who control their mind1 are indeed well controlled4 ,,chapter ,,xviii ,,impurity ,thou art now like a sear leaf1 the messengers of death 7,yama7 have come near to thee2 thou standest at the door of thy departure1 and thou hast no provision for thy journey4 ,make thyself an island1 work hard1 be wise6 ,when thy impurities are blown away1 and thou art free from guilt1 thou wilt enter into the heavenly world of the elect 7,ariya74 ,thy life has come to an end1 thou art come near to death 7,yama71 there is no resting-place for thee on the road1 and thou hast no provision for thy journey4 ,make thyself an island1 work hard1 be wise6 ,when thy impurities are blown away1 and thou art free from guilt1 thou wilt not enter again into birth and decay4 ,let a wise man blow off the impurities of himself1 as a smith blows off the impurities of silver1 one by one1 little by little1 and from time to time4 ,as the impurity which springs from the iron1 when it springs from it1 destroys it2 thus do a transgressor's own works lead him to the evil path4 ,the taint of prayers is non-repetition2 the taint of houses1 non-repair2 the taint of complexion is sloth2 the taint of a watchman1 thoughtlessness4 ,bad conduct is the taint of woman1 niggardliness the taint of a benefactor2 tainted are all evil ways1 in this world and in the next4 ,but there is a taint worse than all taints--ignorance is the greatest taint4 ,o mendicants6 throw off that taint1 and become taintless6 ,life is easy to live for a man who is without shame3 a crow hero1 a mischief-maker1 an insulting1 bold1 and wretched fellow4 ,but life is hard to live for a modest man1 who always looks for what is pure1 who is disinterested1 quiet1 spotless1 and intelligent4 ,he who destroys life1 who speaks untruth1 who in the world takes what is not given him1 who goes to another man's wife2 and the man who gives himself to drinking intoxicating liquors1 he1 even in this world1 digs up his own root4 ,o man1 know this1 that the unrestrained are in a bad state2 take care that greediness and vice do not bring thee to grief for a long time6 ,the world gives according to their faith or according to their pleasure3 if a man frets about the food and the drink given to others1 he will find no rest either by day or by night4 ,he in whom that feeling is destroyed1 and taken out with the very root1 finds rest by day and by night4 ,there is no fire like passion1 there is no shark like hatred1 there is no snare like folly1 there is no torrent like greed4 ,the fault of others is easily perceived1 but that of one's self is difficult to perceive2 a man winnows his neighbor's faults like chaff1 but his own fault he hides1 as a cheat hides the bad die from the player4 ,if a man looks after the faults of others1 and is always inclined to be offended1 his own passions will grow1 and he is far from the destruction of passions4 ,there is no path through the air1 a man is not a ,samana outwardly4 ,the world delights in vanity1 the ,tathgatas 7the ,buddhas7 are free from vanity4 ,there is no path through the air1 a man is not a ,samana outwardly4 ,no creatures are eternal2 but the awakened 7,buddha7 are never shaken4 ,,chapter ,,xix ,,the ,,just ,a man is not just if he carries a matter by violence2 no1 he who distinguishes both right and wrong1 who is learned and guides others1 not by violence1 but by the same law1 being a guardian of the law and intelligent1 he is called just4 ,a man is not learned because he talks much2 he who is patient1 free from hatred and fear1 he is called learned4 ,a man is not a supporter of the law because he talks much2 even if a man has learnt little1 but sees the law bodily1 he is a supporter of the law1 a man who never neglects the law4 ,a man is not an elder because his head is gray2 his age may be ripe1 but he is called ,old-in-vain4 ,he in whom there is truth1 virtue1 pity1 restraint1 moderation1 he who is free from impurity and is wise1 he is called an elder4 ,an envious1 stingy1 dishonest man does not become respectable by means of much talking only1 or by the beauty of his complexion4 ,he in whom all this is destroyed1 and taken out with the very root1 he1 when freed from hatred1 is called respectable4 ,not by tonsure does an undisciplined man who speaks falsehood become a ,samana2 can a man be a ,samana who is still held captive by desire and greediness8 ,he who always quiets the evil1 whether small or large1 he is called a ,samana 7a quiet man71 because he has quieted all evil4 ,a man is not a mendicant 7,bhikshu7 simply because he asks others for alms2 he who adopts the whole law is a ,bhikshu1 not he who only begs4 ,he who is above good and evil1 who is chaste1 who with care passes through the world1 he indeed is called a ,bhikshu4 ,a man is not a ,muni because he observes silence if he is foolish and ignorant2 but the wise who1 as with the balance1 chooses the good and avoids evil1 he is a ,muni1 and is a ,muni thereby2 he who in this world weighs both sides is called a ,muni4 ,a man is not an elect 7,ariya7 because he injures living creatures2 because he has pity on all living creatures1 therefore is a man called ,ariya4 ,not only by discipline and vows1 not only by much learning1 not by entering into a trance1 not by sleeping alone1 do ,i earn the happiness of release which no worldling can know4 ,o ,bhikshu1 he who has obtained the extinction of desires has obtained confidence4 ,,chapter ,,xx ,,the ,,way ,the best of ways is the eightfold2 the best of truths the four words2 the best of virtues passionlessness2 the best of men he who has eyes to see4 ,this is the way1 there is no other that leads to the purifying of intelligence4 ,go on this path6 ,this is the confusion of ,mra1 the tempter4 ,if you go on this way1 you will make an end of pain6 ,the way preached by me1 when ,i had understood the removal of the thorns in the flesh4 ,you yourself must make an effort4 ,the ,tathgatas 7,buddhas7 are only preachers4 ,the thoughtful who enter the way are freed from the bondage of ,mra4 ,all created things perish1 he who knows and sees this becomes passive in pain2 this is the way to purity4 ,all created things are grief and pain1 he who knows and sees this becomes passive in pain2 this is the way that leads to purity4 ,all forms are unreal1 he who knows and sees this becomes passive in pain2 this is the way that leads to purity4 ,he who does not rouse himself when it is time to rise1 who1 though young and strong1 is full of sloth1 whose will and thought are weak1 that lazy and idle man never finds the way to knowledge4 ,watching his speech1 well restrained in mind1 let a man never commit any wrong with his body6 ,let a man but keep these three roads of action clear1 and he will achieve the way which is taught by the wise4 ,through zeal knowledge is gained1 through lack of zeal knowledge is lost2 let a man who knows this double path of gain and loss thus place himself that knowledge may grow4 ,cut down the whole forest of desires1 not a tree only6 ,danger comes out of the forest of desires4 ,when you have cut down both the forest of desires and its undergrowth1 then1 ,bhikshus1 you will be rid of the forest and of desires6 ,so long as the desire of man towards women1 even the smallest1 is not destroyed1 so long is his mind in bondage1 as the calf that drinks milk is to its mother4 ,cut out the love of self1 like an autumn lotus1 with thy hand6 ,cherish the road of peace4 ,nirvna has been shown by ,sugata 7,buddha74 ,here ,i shall dwell in the rain1 here in winter and summer1 thus the fool meditates1 and does not think of death4 ,death comes and carries off that man1 honored for his children and flocks1 his mind distracted1 as a flood carries off a sleeping village4 ,sons are no help1 nor a father1 nor relations2 there is no help from kinsfolk for one whom death has seized4 ,a wise and well-behaved man who knows the meaning of this should quickly clear the way that leads to ,nirvna4 ,,chapter ,,xxi ,,miscellaneous ,if by leaving a small pleasure one sees a great pleasure1 let a wise man leave the small pleasure1 and look to the great4 ,he who1 by causing pain to others1 wishes to obtain pleasure for himself1 he1 entangled in the bonds of hatred1 will never be free from hatred4 ,what ought to be done is neglected1 what ought not to be done is done2 the desires of unruly1 thoughtless people are always increasing4 ,but they whose whole watchfulness is always directed to their body1 who do not follow what ought not to be done1 and who steadfastly do what ought to be done1 the desires of such watchful and wise people will come to an end4 ,a true ,brhmana goes scathless1 though he have killed father and mother1 and two valiant kings1 though he has destroyed a kingdom with all its subjects4 ,a true ,brhmana goes scathless1 though he have killed father and mother1 and two holy kings1 and an eminent man besides4 ,the disciples of ,gotama 7,buddha7 are always well awake1 and their thoughts day and night are always set on ,buddha4 ,the disciples of ,gotama are always well awake1 and their thoughts day and night are always set on the law4 ,the disciples of ,gotama are always well awake1 and their thoughts day and night are always set on the church4 ,the disciples of ,gotama are always well awake1 and their thoughts day and night are always set on their body4 ,the disciples of ,gotama are always well awake1 and their mind day and night always delights in compassion4 ,the disciples of ,gotama are always well awake1 and their mind day and night always delights in meditation4 ,it is hard to leave the world to become a friar1 it is hard to enjoy the world2 hard is the monastery1 painful are the houses2 painful it is to dwell with equals to share everything in common1 and the itinerant mendicant is beset with pain4 ,therefore let no man be an itinerant mendicant1 and he will not be beset with pain4 ,a man full of faith1 if endowed with virtue and glory1 is respected1 whatever place he may choose4 ,good people shine from afar1 like the snowy mountains2 bad people are not seen1 like arrows shot by night4 ,sitting alone1 lying down alone1 walking alone without ceasing1 and alone subduing himself1 let a man be happy near the edge of a forest4 ,,chapter ,,xxii ,,the ,,downward ,,course ,he who says what is not goes to hell2 he also who1 having done a thing1 says ,i have not done it4 ,after death both are equal3 they are men with evil deeds in the next world4 ,many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained2 such evil-doers by their evil deeds go to hell4 ,better it would be to swallow a heated iron ball1 like flaring fire1 than that a bad unrestrained fellow should live on the charity of the land4 ,four things does a reckless man gain who covets his neighbor's wife--demerit1 an uncomfortable bed1 thirdly1 punishment1 and lastly1 hell4 ,there is demerit1 and the evil way to hell3 there is the short pleasure of the frightened in the arms of the frightened1 and the king imposes heavy punishment2 therefore let no man think of his neighbor's wife4 ,as a grass-blade1 if badly grasped1 cuts the arm1 badly-practised asceticism leads to hell4 ,an act carelessly performed1 a broken vow1 and hesitating obedience to discipline 7,brhma-kariyam71 all these bring no great reward4 ,if anything is to be done1 let a man do it1 let him attack it vigorously6 ,a careless pilgrim only scatters the dust of his passions more widely4 ,an evil deed is better left undone1 for a man repents of it afterwards2 a good deed is better done1 for having done it1 one does not repent4 ,like a well-guarded frontier fort1 with defences within and without1 so let a man guard himself4 ,not a moment should escape1 for they who allow the right moment to pass1 suffer pain when they are in hell4 ,they who are ashamed of what they ought not to be ashamed of1 and are not ashamed of what they ought to be ashamed of1 such men1 embracing false doctrines1 enter the evil path4 ,they who fear when they ought not to fear1 and fear not when they ought to fear1 such men1 embracing false doctrines1 enter the evil path4 ,they who see sin where there is no sin1 and see no sin where there is sin1 such men1 embracing false doctrines1 enter the evil path4 ,they who see sin where there is sin1 and no sin where there is no sin1 such men1 embracing the true doctrine1 enter the good path4 ,,chapter ,,xxiii ,,the ,,elephant ,silently ,i endured abuse as the elephant in battle endures the arrow sent from the bow3 for the world is ill-natured4 ,they lead a tamed elephant to battle1 the king mounts a tamed elephant2 the tamed is the best among men1 he who silently endures abuse4 ,mules are good1 if tamed1 and noble ,sindhu horses1 and elephants with large tusks2 but he who tames himself is better still4 ,for with these animals does no man reach the untrodden country 7,nirvna71 where a tamed man goes on a tamed animal--on his own well-tamed self4 ,the elephant called ,dhanaplaka1 his temples running with pungent sap1 and who is difficult to hold1 does not eat a morsel when bound2 the elephant longs for the elephant grove4 ,if a man becomes fat and a great eater1 if he is sleepy and rolls himself about1 that fool1 like a hog fed on grains1 is born again and again4 ,this mind of mine went formerly wandering about as it liked1 as it listed1 as it pleased2 but ,i shall now hold it in thoroughly1 as the rider who holds the hook holds in the furious elephant4 ,be not thoughtless1 watch your thoughts6 ,draw yourself out of the evil way1 like an elephant sunk in mud4 ,if a man find a prudent companion who walks with him1 is wise1 and lives soberly1 he may walk with him1 overcoming all dangers1 happy1 but considerate4 ,if a man find no prudent companion who walks with him1 is wise1 and lives soberly1 let him walk alone1 like a king who has left his conquered country behind--like an elephant in the forest4 ,it is better to live alone3 there is no companionship with a fool2 let a man walk alone1 let him commit no sin1 with few wishes1 like an elephant in the forest4 ,if the occasion arises1 friends are pleasant2 enjoyment is pleasant1 whatever be the cause2 a good work is pleasant in the hour of death2 the giving up of all grief is pleasant4 ,pleasant in the world is the state of a mother1 pleasant the state of a father1 pleasant the state of a ,samana1 pleasant the state of a ,brhmana4 ,pleasant is virtue lasting to old age1 pleasant is a faith firmly rooted2 pleasant is attainment of intelligence1 pleasant is avoiding of sins4 ,,chapter ,,xxiv ,,thirst ,the thirst of a thoughtless man grows like a creeper2 he runs from life to life1 like a monkey seeking fruit in the forest4 ,whomsoever this fierce poisonous thirst overcomes1 in this world1 his sufferings increase like the abounding ,brana grass4 ,but from him who overcomes this fierce thirst1 difficult to be conquered in this world1 sufferings fall off1 like water-drops from a lotus leaf4 ,this salutary word ,i tell you1 ,do ye1 as many as are here assembled1 dig up the root of thirst1 as he who wants the sweet-scented ,usra root must dig up the ,brana grass1 that ,mra1 the tempter1 may not crush you again and again1 as the stream crushes the reeds4 ,as a tree1 even though it has been cut down1 is firm so long as its root is safe1 and grows again1 thus1 unless the feeders of thirst are destroyed1 this pain of life will return again and again4 ,he whose thirty-six streams are strongly flowing in the channels of pleasure1 the waves--his desires which are set on passion--will carry away that misguided man4 ,the channels run everywhere1 the creeper of passion stands sprouting2 if you see the creeper springing up1 cut its root by means of knowledge4 ,a creature's pleasures are extravagant and luxurious2 given up to pleasure and deriving happiness1 men undergo again and again birth and decay4 ,beset with lust1 men run about like a snared hare2 held in fetters and bonds1 they undergo pain for a long time1 again and again4 ,beset with lust1 men run about like a snared hare2 let therefore the mendicant drive out thirst1 by striving after passionlessness for himself4 ,he who1 having got rid of the forest of lust 7after having reached ,nirvna71 gives himself over to forest-life 7to lust71 and who1 when free from the forest 7from lust71 runs to the forest 7to lust71 look at that man6 though free1 he runs into bondage4 ,wise people do not call that a strong fetter which is made of iron1 wood1 or hemp2 passionately strong is the care for precious stones and rings1 for sons and a wife4 ,that fetter wise people call strong which drags down1 yields1 but is difficult to undo2 after having cut this at last1 people leave the world1 free from cares1 and leaving the pleasures of love behind4 ,those who are slaves to passions1 run down the stream of desires1 as a spider runs down the web which he has made himself2 when they have cut this1 at last1 wise people go onwards1 free from cares1 leaving all pain behind4 ,give up what is before1 give up what is behind1 give up what is between1 when thou goest to the other shore of existence2 if thy mind is altogether free1 thou wilt not again enter into birth and decay4 ,if a man is tossed about by doubts1 full of strong passions1 and yearning only for what is delightful1 his thirst will grow more and more1 and he will indeed make his fetters strong4 ,if a man delights in quieting doubts1 and1 always reflecting1 dwells on what is not delightful1 he certainly will remove1 nay1 he will cut the fetter of ,mra4 ,he who has reached the consummation1 who does not tremble1 who is without thirst and without sin1 he has broken all the thorns of life3 this will be his last body4 ,he who is without thirst and without affection1 who understands the words and their interpretation1 who knows the order of letters 7those which are before and which are after71 he has received his last body1 he is called the great sage1 the great man4 ,i have conquered all1 ,i know all1 in all conditions of life ,i am free from taint2 ,i have left all1 and through the destruction of thirst ,i am free2 having learnt myself1 whom should ,i indicate as my teacher8 ,the gift of the law exceeds all gifts2 the sweetness of the law exceeds all sweetness2 the delight in the law exceeds all delights2 the extinction of thirst overcomes all pain4 ,riches destroy the foolish1 if they look not for the other shore2 the foolish by his thirst for riches destroys himself1 as if he were destroying others4 ,the fields are damaged by weeds1 mankind is damaged by passion3 therefore a gift bestowed on the passionless brings great reward4 ,the fields are damaged by weeds1 mankind is damaged by hatred3 therefore a gift bestowed on those who do not hate brings great reward4 ,the fields are damaged by weeds1 mankind is damaged by vanity3 therefore a gift bestowed on those who are free from vanity brings great reward4 ,the fields are damaged by weeds1 mankind is damaged by lust3 therefore a gift bestowed on those who are free from lust brings great reward4 ,,chapter ,,xxv ,,the ,,bhikshu ,restraint in the eye is good1 good is restraint in the ear1 in the nose restraint is good1 good is restraint in the tongue4 ,in the body restraint is good1 good is restraint in speech1 in thought restraint is good1 good is restraint in all things4 ,a ,bhikshu1 restrained in all things1 is freed from all pain4 ,he who controls his hand1 he who controls his feet1 he who controls his speech1 he who is well controlled1 he who delights inwardly1 who is collected1 who is solitary and content1 him they call ,bhikshu4 ,the ,bhikshu who controls his mouth1 who speaks wisely and calmly1 who teaches the meaning and the law1 his word is sweet4 ,he who dwells in the law1 delights in the law1 meditates on the law1 recollects the law3 that ,bhikshu will never fall away from the true law4 ,let him not despise what he has received1 nor ever envy others3 a mendicant who envies others does not obtain peace of mind4 ,a ,bhikshu who1 though he receives little1 does not despise what he has received1 even the gods will praise him1 if his life is pure1 and if he is not slothful4 ,he who never identifies himself with name and form1 and does not grieve over what is no more1 he indeed is called a ,bhikshu4 ,the ,bhikshu who behaves with kindness1 who is happy in the doctrine of ,buddha1 will reach the quiet place 7,nirvna71 happiness arising from the cessation of natural inclinations4 ,o ,bhikshu1 empty this boat6 if emptied1 it will go quickly2 having cut off passion and hatred1 thou wilt go to ,nirvna4 ,cut off the five fetters1 leave the five1 rise above the five4 ,a ,bhikshu1 who has escaped from the five fetters1 he is called ,oghatinna--saved from the flood4 ,meditate1 ,o ,bhikshu1 and be not heedless6 ,do not direct thy thought to what gives pleasure1 that thou mayest not for thy heedlessness have to swallow the iron ball in hell1 and that thou mayest not cry out when burning1 ,this is pain4 ,without knowledge there is no meditation1 without meditation there is no knowledge3 he who has knowledge and meditation is near unto ,nirvna4 ,a ,bhikshu who has entered his empty house1 and whose mind is tranquil1 feels a more than human delight when he sees the law clearly4 ,as soon as he has considered the origin and destruction of the elements of the body1 he finds happiness and joy which belong to those who know the immortal 7,nirvna74 ,and this is the beginning here for a wise ,bhikshu3 watchfulness over the senses1 contentedness1 restraint under the law2 keep noble friends whose life is pure1 and who are not slothful4 ,let him live in charity1 let him be perfect in his duties2 then in the fulness of delight he will make an end of suffering4 ,as the ,vassik plant sheds its withered flowers1 men should shed passion and hatred1 ,o ye ,bhikshus6 ,the ,bhikshu whose body and tongue and mind are quieted1 who is collected1 and has rejected the baits of the world1 he is called quiet4 ,rouse thyself by thyself1 examine thyself by thyself1 thus self-protected and attentive wilt thou live happily1 ,o ,bhikshu6 ,for self is the lord of self1 self is the refuge of self2 therefore curb thyself as the merchant curbs a noble horse4 ,the ,bhikshu1 full of delight1 who is happy in the doctrine of ,buddha will reach the quiet place 7,nirvna71 happiness consisting in the cessation of natural inclinations4 ,he who1 even as a young ,bhikshu1 applies himself to the doctrine of ,buddha1 brightens up this world1 like the moon when free from clouds4 ,,chapter ,,xxvi ,,the ,,br,,hmana ,stop the stream valiantly1 drive away the desires1 ,o ,brhmana6 ,when you have understood the destruction of all that was made1 you will understand that which was not made4 ,if the ,brhmana has reached the other shore in both laws1 in restraint and contemplation1 all bonds vanish from him who has obtained knowledge4 ,he for whom there is neither the hither nor the further shore1 nor both1 him1 the fearless and unshackled1 ,i call indeed a ,brhmana4 ,he who is thoughtful1 blameless1 settled1 dutiful1 without passions1 and who has attained the highest end1 him ,i call indeed a ,brhmana4 ,the sun is bright by day1 the moon shines by night1 the warrior is bright in his armor1 the ,brhmana is bright in his meditation2 but ,buddha1 the ,awakened1 is bright with splendor day and night4 ,because a man is rid of evil1 therefore he is called ,brhmana2 because he walks quietly1 therefore he is called ,samana2 because he has sent away his own impurities1 therefore he is called ,pravragita 7,pabbagita1 a pilgrim74 ,no one should attack a ,brhmana1 but no ,brhmana1 if attacked1 should let himself fly at his aggressor6 ,woe to him who strikes a ,brhmana1 more woe to him who flies at his aggressor6 ,it advantages a ,brhmana not a little if he holds his mind back from the pleasures of life2 the more all wish to injure has vanished1 the more all pain will cease4 ,him ,i call indeed a ,brhmana who does not offend by body1 word1 or thought1 and is controlled on these three points4 ,he from whom he may learn the law1 as taught by the ,well-awakened 7,buddha71 him let him worship assiduously1 as the ,brhmana worships the sacrificial fire4 ,a man does not become a ,brhmana by his plaited hair1 by his family1 or by birth2 in whom there is truth and righteousness1 he is blessed1 he is a ,brhmana4 ,what is the use of plaited hair1 ,o fool6 what of the raiment of goat-skins8 ,within thee there is ravening1 but the outside thou makest clean4 ,the man who wears dirty raiments1 who is emaciated and covered with veins1 who meditates alone in the forest1 him ,i call indeed a ,brhmana4 ,i do not call a man a ,brhmana because of his origin or of his mother4 ,he is indeed arrogant1 and he is wealthy3 but the poor1 who is free from all attachments1 him ,i call indeed a ,brhmana4 ,him ,i call indeed a ,brhmana who1 after cutting all fetters1 never trembles1 is free from bonds and unshackled4 ,him ,i call indeed a ,brhmana who1 after cutting the strap and the thong1 the rope with all that pertains to it1 has destroyed all obstacles1 and is awakened4 ,him ,i call indeed a ,brhmana who1 though he has committed no offence1 endures reproach1 stripes1 and bonds3 who has endurance for his force1 and strength for his army4 ,him ,i call indeed a ,brhmana who is free from anger1 dutiful1 virtuous1 without appetites1 who is subdued1 and has received his last body4 ,him ,i call indeed a ,brhmana who does not cling to sensual pleasures1 like water on a lotus leaf1 like a mustard seed on the point of a needle4 ,him ,i call indeed a ,brhmana who1 even here1 knows the end of his own suffering1 has put down his burden1 and is unshackled4 ,him ,i call indeed a ,brhmana whose knowledge is deep1 who possesses wisdom1 who knows the right way and the wrong1 and has attained the highest end4 ,him ,i call indeed a ,brhmana who keeps aloof both from laymen and from mendicants1 who frequents no houses1 and has but few desires4 ,him ,i call indeed a ,brhmana who without hurting any creatures1 whether feeble or strong1 does not kill nor cause slaughter4 ,him ,i call indeed a ,brhmana who is tolerant with the intolerant1 mild with the violent1 and free from greed among the greedy4 ,him ,i call indeed a ,brhmana from whom anger and hatred1 pride and hypocrisy have dropped like a mustard seed from the point of a needle4 ,him ,i call indeed a ,brhmana who utters true speech1 instructive and free from harshness1 so that he offend no one4 ,him ,i call indeed a ,brhmana who takes nothing in the world that is not given him1 be it long or short1 small or large1 good or bad4 ,him ,i call indeed a ,brhmana who fosters no desires for this world or for the next1 has no inclinations1 and is unshackled4 ,him ,i call indeed a ,brhmana who has no interests1 and when he has understood the truth1 does not say ,how1 how8 and who has reached the depth of the ,immortal4 ,him ,i call indeed a ,brhmana who in this world has risen above both ties1 good and evil1 who is free from grief1 from sin1 and from impurity4 ,him ,i call indeed a ,brhmana who is bright like the moon1 pure1 serene1 undisturbed1 and in whom all gayety is extinct4 ,him ,i call indeed a ,brhmana who has traversed this miry road1 the impassable world1 difficult to pass1 and its vanity1 who has gone through1 and reached the other shore1 is thoughtful1 steadfast1 free from doubts1 free from attachment1 and content4 ,him ,i call indeed a ,brhmana who in this world1 having abandoned all desires1 travels about without a home1 and in whom all concupiscence is extinct4 ,him ,i call indeed a ,brhmana who1 having abandoned all longings1 travels about without a home1 and in whom all covetousness is extinct4 ,him ,i call indeed a ,brhmana who1 after leaving all bondage to men1 has risen above all bondage to the gods1 and is free from all and every bondage4 ,him ,i call indeed a ,brhmana who has left what gives pleasure and what gives pain1 who is cold1 and free from all germs of renewed life3 the hero who has conquered all the worlds4 ,him ,i call indeed a ,brhmana who knows the destruction and the return of beings everywhere1 who is free from bondage1 welfaring 7,sugata71 and awakened 7,buddha74 ,him ,i call indeed a ,brhmana whose path the gods do not know1 nor spirits 7,gandharvas71 nor men1 whose passions are extinct1 and who is an ,arhat4 ,him ,i call indeed a ,brhmana who calls nothing his own1 whether it be before1 behind1 or between2 who is poor1 and free from the love of the world4 ,him ,i call indeed a ,brhmana1 the manly1 the noble1 the hero1 the great sage1 the conqueror1 the indifferent1 the accomplished1 the awakened4 ,him ,i call indeed a ,brhmana who knows his former abodes1 who sees heaven and hell1 has reached the end of births1 is perfect in knowledge1 a sage1 and whose perfections are all perfect4 ,,the ,,upanishads ,translation by ,f4 ,max ,mller ,,introduction ,the ,upanishads are reckoned to be from a hundred and fifty to a hundred and seventy in number4 ,the date of the earliest of them is about ,b4,c4 #fjj2 that is an age anterior to the rise of ,buddha4 ,they consist of various disquisitions on the nature of man1 the ,supreme ,being1 the human soul1 and immortality4 ,they are part of ,sanscrit ,brahmanic literature1 and have the authority of revealed1 in contradistinction to traditional truth4 ,we see in these books the struggle of the human mind to attain to a knowledge of ,god and the destiny of man4 ,the result is the formulation of a definite theosophy1 in which we find the ,brahman in his meditation trusting to the intuitions of his own spirit1 the promptings of his own reason1 or the combinations of his own fancy1 for a revelation of the truth4 ,the result is given us in these wonderful books4 ,we call them wonderful1 because the unaided mind of man never attained1 in any other literature1 to a profounder insight into spiritual things4 ,the ,western reader may find in an ,upanishad many things that seem to him trifling and absurd1 many things obscure and apparently meaningless4 ,it is very easy to ridicule this kind of literature4 ,but as a matter of fact these ancient writings well repay study1 as the most astounding productions of the human intellect4 ,in them we see the human mind wrestling with the greatest thoughts that had ever yet dawned upon it1 and trying to grasp and to measure the mighty vision before which it was humbled to the dust4 ,the seer1 in order to communicate to the world the result of his meditations1 seems to catch at every symbol and every word hallowed by familiar usage1 in order to set out in concrete shape the color and dimensions of mystic verities2 he is employing an old language for the expression of new truths2 he is putting new wine into old wine-skins1 which burst and the wine is spilt2 words fail1 and the meaning is lost4 ,it is not lost1 however1 to those who will try to study the ,upanishads from within1 and not from without3 who will try to put himself in the attitude of those earnest and patient explorers who brought so much light into the human life of the ,east1 and so much joy and tranquillity to the perturbed spirit of their fellow-men4 ,those who thus study these ancient writings will find in them the fundamental principles of a definite theology1 and1 more wonderful still1 the beginnings of that which became afterwards known to the ,greeks1 and has been known ever since1 as metaphysics3 that is1 scientific transcendentalism4 ,this much will be apparent to anyone who will read and study the ,kaushtaki- ,upanishad1 which is one of the most wonderful of the religious books of the ,east4 ,laying aside the doctrine of metempsychosis and the idea of reincarnation1 there is something sublime and inspiring in the imagery with which the destiny of the soul after death is described1 while in the metaphysical subtlety of this book we find an argument against materialism which is just as fresh now as when it was first stated4 ,e4,w4 ,,the ,,upanishads ,,kaush,,taki-,,upanishad ,,the ,,couch ,,of ,,brahman ,kitra ,gngyyani1 wishing to perform a sacrifice1 chose runi ,uddlaka1 to be his chief priest4 ,but runi sent his son1 ,svetaketu1 and said3 ,perform the sacrifice for him4 ,when ,svetaketu had arrived1 ,kitra asked him3 ,son of ,gautama1 is there a hidden place in the world where you are able to place me1 or is it the other way1 and are you going to place me in the world to which that other way leads8#ad ,he answered and said3 ,i do not know this4 ,but1 let me ask the master4 ,having approached his father1 he asked3 ,thus has ,kitra asked me2 how shall ,i answer8 runi said3 ,i also do not know this4 ,only after having learnt the proper portion of the ,veda in ,kitra's own dwelling1 shall we obtain what others give us1 i4e41 knowledge4 ,come1 we will both go4 ,having said this he took fuel in his hand1 like a pupil1 and approached ,kitra ,gngyyani1 saying3 ,may ,i come near to you8 ,he replied3 ,you are worthy of ,brahman1 ,o ,gautama1 because you were not led away by pride4 ,come hither1 ,i shall make you know clearly4 ,and ,kitra said3 ,all who depart from this world go to the moon4 ,in the former1 the bright half1 the moon delights in their spirits2 in the other1 the dark half1 the moon sends them on to be born again4 ,verily1 the moon is the door of the ,svarga1 i4e41 the heavenly world4 ,now1 if a man objects to the moon and is not satisfied with life there1 the moon sets him free4 ,but if a man does not object1 then the moon sends him down as rain upon this earth4 ,and according to his deeds and according to his knowledge he is born again here as a worm1 or as an insect1 or as a fish1 or as a bird1 or as a lion1 or as a boar1 or as a serpent1 or as a tiger1 or as a man1 or as something else in different places4 ,when he has thus returned to the earth1 someone1 a sage1 asks3 ',who art thou8' ,and he should answer3 ',from the wise moon1 who orders the seasons1 when it is born consisting of fifteen parts1 from the moon who is the home of our ancestors1 the seed was brought4 ,this seed1 even me1 they1 the gods1 mentioned in the ,pakgnividy1 gathered up in an active man1 and through an active man they brought me to a mother4 ,then ,i1 growing up to be born1 a being living by months1 whether twelve or thirteen1 was together with my father1 who also lived by years of twelve or thirteen months1 that ,i might either know the true ,brahman or not know it4 ,therefore1 ,o ye seasons1 grant that ,i may attain immortality1 i4e41 knowledge of ,brahman4 ,by this my true saying1 by this my toil1 beginning with the dwelling in the moon and ending with my birth on earth1 ,i am like a season1 and the child of the seasons4' ',who art thou8' the sage asks again4 ',i am thou1' he replies4 ,then he sets him free to proceed onward4 ,he1 at the time of death1 having reached the path of the gods1 comes to the world of ,agni1 or fire1 to the world of ,vyu1 or air1 to the world of ,varuna1 to the world of ,indra1 to the world of ,pragpati1 to the world of ,brahman4 ,in that world there is the lake ra1 the moments called ,yeshtiha1 the river ,vigar1 i4e41 age-less1 the tree ,ily1 the city ,slagya1 the palace ,apargita1 i4e41 unconquerable1 the door-keepers ,indra and ,pragpati1 the hall of ,brahman1 called ,vibhu 7built by vibhu1 egoism71 the throne ,vikakshan1 i4e41 perception1 the couch ,amitaugas or endless splendor1 and the beloved ,mnas1 i4e41 mind1 and her image ,kkshush1 the eye1 who1 as if taking flowers1 are weaving the worlds1 and the ,apsaras1 the ,ambs1 or sacred scriptures1 and ,ambyavs1 or understanding1 and the rivers ,ambays leading to the knowledge of ,brahman4 ,to this world he who knows the ,paryanka-vidy approaches4 ,brahman says to him3 ',run towards him1 servants1 with such worship as is due to myself4 ,he has reached the river ,vigar1 the age-less1 he will never age4' ,then five hundred ,apsaras go towards him1 one hundred with garlands in their hands1 one hundred with ointments in their hands1 one hundred with perfumes in their hands1 one hundred with garments in their hands1 one hundred with fruit in their hands4 ,they adorn him with an adornment worthy of ,brahman1 and when thus adorned with the adornment of ,brahman1 the knower of ,brahman moves towards ,brahman4 ,he comes to the lake ra1 and he crosses it by the mind1 while those who come to it without knowing the truth1 are drowned4 ,he comes to the moments called ,yeshtiha1 they flee from him4 ,he comes to the river ,vigar1 and crosses it by the mind alone1 and there shakes off his good and evil deeds4 ,his beloved relatives obtain the good1 his unbeloved relatives the evil he has done4 ,and as a man1 driving in a chariot1 might look at the two wheels without being touched by them1 thus he will look at day and night1 thus at good and evil deeds1 and at all pairs1 all correlative things1 such as light and darkness1 heat and cold4 ,being freed from good and freed from evil1 he1 the knower of ,brahman1 moves towards ,brahman4 ,he approaches the tree ,ilya1 and the odor of ,brahman reaches him4 ,he approaches the city ,slagya1 and the flavor of ,brahman reaches him4 ,he approaches the palace ,apargita1 and the splendor of ,brahman reaches him4 ,he approaches the door-keepers ,indra and ,pragpati1 and they run away from him4 ,he approaches the hall ,vibhu1 and the glory of ,brahman reaches him and he thinks1 ',i am ,brahman4' ,he approaches the throne ,vikakshan4 ,the ,sman verses1 ,brihad and ,rathantara1 are the eastern feet of that throne2 the ,sman verses1 ,syaita and ,naudhasa1 its western feet2 the ,sman verses1 ,vairpa and ,vairga1 its sides lengthways1 south and north2 the ,sman verses1 ,skvara and ,raivata1 its sides crossways1 east and west4 ,that throne is ,prag1 knowledge1 for by knowledge1 self-knowledge1 he sees clearly4 ,he approaches the couch ,amitaugas4 ,that is ,prna1 i4e41 speech4 ,the past and the future are its eastern feet2 prosperity and earth its western feet2 the ,sman verses1 ,brihad and ,rathantara1 are the two sides lengthways of the couch1 south and north2 the ,sman verses1 ,bhadra and ,yagyagiya1 are its cross-sides at the head and feet1 east and west2 the ,rik and ,sman are the long sheets1 east and west2 the ,yagus the cross-sheets1 south and north2 the moon-beam the cushion2 the ,udgtha the white coverlet2 prosperity the pillow4 ,on this couch sits ,brahman1 and he who knows himself one with ,brahman1 sitting on the couch1 mounts it first with one foot only4 ,then ,brahman says to him3 ',who art thou8' and he shall answer3 ',i am like a season1 and the child of the seasons1 sprung from the womb of endless space1 from the light1 from the luminous ,brahman4 ,the light1 the origin of the year1 which is the past1 which is the present1 which is all living things1 and all elements1 is the ,self4 ,thou art the ,self4 ,what thou art1 that am ,i4' ,brahman says to him3 ',who am ,i8' ,he shall answer3 ',that which is1 the true4' ,brahman asks3 ',what is the true8' ,he says to him3 ',what is different from the gods and from the senses that is ,sat1 but the gods and the senses are ,tyam4 ,therefore1 by that name ,sattya1 or true1 is called all this whatever there is4 ,all this thou art4' ,this is also declared by a verse3 ',this great ,rishi1 whose belly is the ,yagus1 the head the ,sman1 the form the ,rik1 is to be known as being imperishable1 as being ,brahman4' ,brahman says to him3 ',how dost thou obtain my male names8' ,he should answer3 ',by breath4' ,brahman asks3 ',how my female names8' ,he should answer3 ',by speech4' ,brahman asks3 ',how my neuter names8' ,he should answer3 ',by mind4' ',how smells8' ',by the nose4' ',how forms8' ',by the eye4' ',how sounds8' ',by the ear4' ',how flavors of food8' ',by the tongue4' ',how actions8' ',by the hands4' ',how pleasures and pain8' ',by the body4' ',how joy1 delight1 and offspring8' ',by the organ4' ',how journeyings8' ',by the feet4' ',how thoughts1 and what is to be known and desired8' ',by knowledge alone4' ,brahman says to him3 ',water indeed is this my world1 the whole ,brahman world1 and it is thine4' ,whatever victory1 whatever might belongs to ,brahman1 that victory and that might he obtains who knows this1 yea1 who knows this4#ae ,,knowledge ,,of ,,the ,,living ,,spirit ,prna1 or breath1#af is ,brahman1 thus says ,kaushtaki4 ,of this prna1 which is ,brahman1 the mind is the messenger1 speech the housekeeper1 the eye the guard1 the ear the informant4 ,he who knows mind as the messenger of prna1 which is ,brahman1 becomes possessed of the messenger4 ,he who knows speech as the housekeeper1 becomes possessed of the housekeeper4 ,he who knows the eye as the guard1 becomes possessed of the guard4 ,he who knows the ear as the informant1 becomes possessed of the informant4 ,now to that prna1 which is ,brahman1 all these deities1 mind1 speech1 eye1 ear1 bring an offering1 though he asks not for it1 and thus to him who knows this all creatures bring an offering1 though he asks not for it4 ,for him who knows this1 there is this ,upanishad1 or secret vow1 ',beg not6' ,as a man who has begged through a village and got nothing sits down and says1 ',i shall never eat anything given by those people1' and as then those who formerly refused him press him to accept their alms1 thus is the rule for him who begs not1 but the charitable will press him and say1 ',let us give to thee4' ,prna1 or breath1 is ,brahman1 thus says ,paingya4 ,and in that prna1 which is ,brahman1 the eye stands firm behind speech1 the ear stands firm behind the eye1 the mind stands firm behind the ear1 and the spirit stands firm behind the mind4#ag ,to that prna1 which is ,brahman1 all these deities bring an offering1 though he asks not for it1 and thus to him who knows this1 all creatures bring an offering1 though he asks not for it4 ,for him who knows this1 there is this ,upanishad1 or secret vow1 ',beg not6' ,as a man who has begged through a village and got nothing sits down and says1 ',i shall never eat anything given by those people1' and as then those who formerly refused him press him to accept their alms1 thus is the rule for him who begs not1 but the charitable will press him and say1 ',let us give to thee4' ,now follows the attainment of the highest treasure1 i4e41 spirit4#ah ,if a man meditates on that highest treasure1 let him on a full moon or a new moon1 or in the bright fortnight1 under an auspicious ,nakshatra1 at one of these proper times1 bending his right knee1 offer oblations of ghee with a ladle1 after having placed the fire1 swept the ground1 strewn the sacred grass1 and sprinkled water4 ,let him say3 ',the deity called ,speech is the attainer1 may it attain this for me from him who possesses and can bestow what ,i wish for4 ,svh to it6' ',the deity called prna1 or breath1 is the attainer1 may it attain this for me from him4 ,svh to it6' ',the deity called the eye is the attainer1 may it attain this for me from him4 ,svh to it6' ',the deity called the ear is the attainer1 may it attain this for me from him4 ,svh to it6' ',the deity called mind is the attainer of it1 may it attain this for me from him4 ,svh to it6' ',the deity called knowledge is the attainer of it1 may it attain this for me from him4 ,svh to it6' ,then having inhaled the smell of the smoke1 and having rubbed his limbs with the ointment of ghee1 walking on in silence1 let him declare his wish1 or let him send a messenger4 ,he will surely obtain his wish4 ,now follows the ,daiva ,smara1 the desire to be accomplished by the gods4 ,if a man desires to become dear to any man or woman1 or to any men or women1 then at one of the fore-mentioned proper times he offers1 in exactly the same manner as before1 oblations of ghee1 saying3 ',i offer thy speech in myself1 ,i this one here1 ,svh4' ',i offer thy ear in myself1 ,i this one here1 ,svh4' ',i offer thy mind in myself1 ,i this one here1 ,svh4' ',i offer thy knowledge in myself1 ,i this one here1 ,svh4' ,then having inhaled the smell of the smoke1 and having rubbed his limbs with the ointment of ghee1 walking on in silence1 let him try to come in contact or let him stand speaking in the wind1 so that the wind may carry his words to the person by whom he desires to be loved4 ,surely he becomes dear1 and they think of him4 ,now follows the restraint instituted by ,pratardana1 the son of ,divodsa3 they call it the inner ,agni-hotri4 ,so long as a man speaks1 he cannot breathe1 he offers all the while his breath in his speech4 ,and so long as a man breathes1 he cannot speak1 he offers all the while his speech in his breath4 ,these two endless and immortal oblations he offers always1 whether waking or sleeping4 ,whatever other oblations there are 7those1 e4g41 of the ordinary ,agni-hotri1 consisting of milk and other things71 they have an end1 for they consist of works which1 like all works1 have an end4 ,the ancients1 knowing this the best ,agni-hotri1 did not offer the ordinary ,agni-hotri4 ,uktha is ,brahman1 thus said ,sushkabhringra4 ,let him meditate on the uktha as the same with the ,rik1 and all beings will praise him as the best4 ,let him meditate on it as the same with the ,yagus1 and all beings will join before him as the best4 ,let him meditate on it as the same with the ,sman1 and all beings will bow before him as the best4 ,let him meditate on it as the same with might1 let him meditate on it as the same with glory1 let him meditate on it as the same with splendor4 ,for as the bow is among weapons the mightiest1 the most glorious1 the most splendid1 thus is he who knows this among all beings the mightiest1 the most glorious1 the most splendid4 ,the ,adhvaryu conceives the fire of the altar1 which is used for the sacrifice1 to be himself4 ,in it he the ,adhvaryu weaves the ,yagus portion of the sacrifice4 ,and in the ,yagus portion the ,hotri weaves the ,rik portion of the sacrifice4 ,and in the ,rik portion the ,udgtri weaves the ,sman portion of the sacrifice4 ,he1 the ,adhvaryu1 or prna1 is the self of the threefold knowledge2 he indeed is the self of prna4 ,he who knows this is the self of it1 i4e41 becomes prna4 ,next follow the three kinds of meditation of the all-conquering ,kaushtaki4 ,the all-conquering ,kaushtaki adores the sun when rising1 having put on the sacrificial cord1#ai having brought water1 and having thrice sprinkled the water-cup1 saying3 ',thou art the deliverer1 deliver me from sin4' ,in the same manner he adores the sun when in the zenith1 saying3 ',thou art the highest deliverer1 deliver me highly from sin4' ,in the same manner he adores the sun when setting1 saying3 ',thou art the full deliverer1 deliver me fully from sin4' ,thus he fully removes whatever sin he committed by day and by night4 ,and in the same manner he who knows this1 likewise adores the sun1 and fully removes whatever sin he committed by day and by night4 ,then1 secondly1 let him worship every month in the year at the time of the new moon1 the moon as it is seen in the west in the same manner as before described with regard to the sun1 or let him send forth his speech towards the moon with two green blades of grass1 saying3 ',o thou who art mistress of immortal joy1 through that gentle heart of mine which abides in the moon1 may ,i never weep for misfortune concerning my children4' ,the children of him who thus adores the moon do not indeed die before him4 ,thus it is with a man to whom a son is already born4 ,now for one to whom no son is born as yet4 ,he mutters the three ,rik verses4 ',increase1 ,o ,soma6 may vigor come to thee4' ',may milk1 may food go to thee4' ',that ray which the dityas gladden4' ,having muttered these three ,rik verses1 he says3 ',do not increase by our breath1 by our offspring1 by our cattle2 he who hates us and whom we hate1 increase by his breath1 by his offspring1 by his cattle4 ,thus ,i turn the turn of the god1 ,i return the turn of ditya4' ,after these words1 having raised the right arm towards ,soma1 he lets it go again4 ,then1 thirdly1 let him worship on the day of the full moon the moon as it is seen in the east in the same manner1 saying3 ',thou art ,soma1 the king1 the wise1 the five-mouthed1 the lord of creatures4 ,the ,brahmana is one of thy mouths2 with that mouth thou eatest the kings2 make me an eater of food by that mouth6 ,the king is one of thy mouths2 with that mouth thou eatest the people2 make me an eater of food by that mouth6 ,the hawk is one of thy mouths2 with that mouth thou eatest the birds2 make me an eater of food by that mouth6 ,fire is one of thy mouths2 with that mouth thou eatest this world2 make me an eater of food by that mouth6 ,in thee there is the fifth mouth2 with that mouth thou eatest all beings2 make me an eater of food by that mouth6 ,do not decrease by our life1 by our offspring1 by our cattle2 he who hates us and whom we hate1 decrease by his life1 by his offspring1 by his cattle4 ,thus ,i turn the turn of the god1 ,i return the turn of ditya4' ,after these words1 having raised the right arm1 he lets it go again4 ,next1 having addressed these prayers to ,soma1 when being with his wife1 let him stroke her heart1 saying3 ',o fair one1 who hast obtained immortal joy by that which has entered thy heart through ,pragpati1 mayest thou never fall into sorrow about thy children4' ,her children then do not die before her4 ,next1 if a man has been absent and returns home1 let him kiss his son's head1 saying3 ',thou springest from every limb1 thou art born from the heart1 thou1 my son1 art my self indeed3 live thou a hundred harvests4' ,he gives him his name1 saying3 ',be thou a stone1 be thou an axe1 be thou solid gold2 thou1 my son1 art light indeed3 live thou a hundred harvests4' ,he pronounces his name4 ,then he embraces him1 saying3 ',as ,pragpati the lord of creatures embraced his creatures for their welfare1 thus ,i embrace thee1' 7pronouncing his name74 ,then he mutters into his right ear1 saying3 ',o thou1 quick ,maghavan1 give to him4' ',o ,indra1 bestow thy best wishes'--thus he whispers into his left ear4 ,let him then thrice kiss his head1 saying3 ',do not cut off the line of our race1 do not suffer4 ,live a hundred harvests of life2 ,i kiss thy head1 ,o son1 with thy name4' ,he then thrice makes a lowing sound over his head1 saying3 ',i low over thee with the lowing sound of cows4' ,next follows the ,daiva ,parimara1 the dying around of the gods1 the absorption of the two classes of gods1 mentioned before1 into prna or ,brahman4 ,this ,brahman shines forth indeed when the fire burns1 and it dies when it burns not4 ,its splendor goes to the sun alone1 the life prna1 the moving principle1 to the air4 ,this ,brahman shines forth indeed when the sun is seen1 and it dies when it is not seen4 ,its splendor goes to the moon alone1 the life to the air4 ,this ,brahman shines forth indeed when the moon is seen1 and it dies when it is not seen4 ,its splendor goes to the lightning alone1 its life to the air4 ,this ,brahman shines forth indeed when the lightning flashes1 and it dies when it flashes not4 ,its splendor goes to the air1 and the life to the air4 ,thus all these deities 7fire1 sun1 moon1 lightning71 having entered the air1 though dead1 do not vanish2 and out of the very air they rise again4 ,so much with reference to the deities4 ,now then1 with reference to the body4 ,this ,brahman shines forth indeed when one speaks with speech1 and it dies when one does not speak4 ,his splendor goes to the eye alone1 the life to breath4 ,this ,brahman shines forth indeed when one sees with the eye1 and it dies when one does not see4 ,its splendor goes to the ear alone1 the life to breath4 ,this ,brahman shines forth indeed when one hears with the ear1 and it dies when one does not hear4 ,its splendor goes to the mind alone1 the life to breath4 ,this ,brahman shines forth indeed when one thinks with the mind1 and it dies when one does not think4 ,its splendor goes to the breath alone1 and the life to breath4 ,thus all these deities 7the senses1 etc471 having entered breath or life alone1 though dead1 do not vanish2 and out of very breath they rise again4 ,and if two mountains1 the southern and northern1 were to move forward trying to crush him who knows this1 they would not crush him4 ,but those who hate him and those whom he hates1 they die around him4 ,next follows the ,nihsreyasdna1 i4e41 the accepting of the preeminence of breath or life by the other gods4 ,the deities1 speech1 eye1 ear1 mind1 contending with each for who was the best1 went out of this body1 and the body lay without breathing1 withered1 like a log of wood4 ,then speech went into it1 but speaking by speech1 it lay still4 ,then the eye went into it1 but speaking by speech1 and seeing by the eye1 it lay still4 ,then the ear went into it1 but speaking by speech1 seeing by the eye1 hearing by the ear1 it lay still4 ,then mind went into it1 but speaking by speech1 seeing by the eye1 hearing by the ear1 thinking by the mind1 it lay still4 ,then breath went into it1 and thence it rose at once4 ,all these deities1 having recognized the preeminence in life1 and having comprehended life alone as the conscious self1 went out of this body with all these five different kinds of life1 and resting in the air1 knowing that life had entered the air and merged in the ether1 they went to heaven4 ,and in the same manner he who knows this1 having recognized the preminence in prna1 and having comprehended life alone as the conscious self1 goes out of this body with all these1 does no longer believe in this body1 and resting in the air1 and merged in the ether1 he goes to heaven3 he goes to where those gods are4 ,and having reached this heaven1 he1 who knows this1 becomes immortal with that immortality which those gods enjoy4 ,next follows the father's tradition to the son1 and thus they explain it4 ,the father1 when going to depart1 calls his son1 after having strewn the house with fresh grass1 and having laid the sacrificial fire1 and having placed near it a pot of water with a jug1 full of rice1 himself covered with a new cloth1 and dressed in white4 ,he places himself above his son1 touching his organs with his own organs1 or he may deliver the tradition to him while he sits before him4 ,then he delivers it to him4 ,the father says3 ',let me place my speech in thee4' ,the son says3 ',i take thy speech in me4' ,the father says3 ',let me place my scent in thee4' ,the son says3 ',i take thy scent in me4' ,the father says3 ',let me place my eye in thee4' ,the son says3 ',i take thy eye in me4' ,the father says3 ',let me place my ear in thee4' ,the son says3 ',i take thy ear in me4' ,the father says3 ',let me place my tastes of food in thee4' ,the son says3 ',i take thy tastes of food in me4' ,the father says3 ',let me place my actions in thee4' ,the son says3 ',i take thy actions in me4' ,the father says3 ',let me place my pleasure and pain in thee4' ,the son says3 ',i take thy pleasure and pain in me4' ,the father says3 ',let me place happiness1 joy1 and offspring in thee4' ,the son says3 ',i take thy happiness1 joy1 and offspring in me4' ,the father says3 ',let me place my walking in thee4' ,the son says3 ',i take thy walking in me4' ,the father says3 ',let me place my mind in thee4' ,the son says3 ',i take thy mind in me4' ,the father says3 ',let me place my knowledge in thee4' ,the son says3 ',i take thy knowledge in me4' ,but if the father is very ill1 he may say shortly3 ,let me place my spirits in thee1' and the son3 ',i take thy spirits in me4' ,then the son walks round his father1 keeping his right side towards him1 and goes away4 ,the father calls after him3 ',may fame1 glory of countenance1 and honor always follow thee4' ,then the other looks back over his left shoulder1 covering himself with his hand or the hem of his garment1 saying3 ',obtain the heavenly worlds and all desires4' ,if the father recovers1 let him be under the authority of his son1 or let him wander about as an ascetic4 ,but if he departs1 then let them despatch him1 as he ought to be despatched1 yea1 as he ought to be despatched4 ,,life ,,and ,,consciousness ,pratardana1 the son of ,divodsa1 ,king of ,ks1 came by means of fighting and strength to the beloved abode of ,indra4 ,indra said to him3 ,pratardana1 let me give you a boon to choose4 ,and ,pratardana answered3 ,do you yourself choose that boon for me which you deem most beneficial for a man4 ,indra said to him3 ,no one who chooses1 chooses for another2 choose thyself4 ,then ,pratardana replied3 ,then that boon to choose is no boon for me4 ,then1 however1 ,indra did not swerve from the truth1 for ,indra is truth4 ,indra said to him3 ,know me only2 that is what ,i deem most beneficial for man1 that he should know me4 ,i slew the three-headed son of ,tvashtri2 ,i delivered the ,arunmukhas1 the devotees1 to the wolves2 breaking many treaties1 ,i killed the people of ,prahlda in heaven1 the people of ,puloma in the sky1 the people of ,klakaga on earth4 ,and not one hair of me was harmed there4 ,and he who knows me thus1 by no deed of his is his life harmed3 not by the murder of his mother1 not by the murder of his father1 not by theft1 not by the killing of a ,brahman4 ,if he is going to commit a sin1 the bloom does not depart from his face4 ,i am prna1 meditate on me as the conscious self1 as life1 as immortality4 ,life is prna1 prna is life4 ,immortality is prna1 prna is immortality4 ,as long as prna dwells in this body1 so long surely there is life4 ,by prna he obtains immortality in the other world1 by knowledge true conception4 ,he who meditates on me as life and immortality1 gains his full life in this world1 and obtains in the ,svarga world immortality and indestructibility4 ,pratardana said3 ,some maintain here1 that the prnas become one1 for otherwise no one could at the same time make known a name by speech1 see a form with the eye1 hear a sound with the ear1 think a thought with the mind4 ,after having become one1 the prnas perceive all these together1 one by one4 ,while speech speaks1 all prnas speak after it4 ,while the eye sees1 all prnas see after it4 ,while the ear hears1 all prnas hear after it4 ,while the mind thinks1 all prnas think after it4 ,while the prna breathes1 all prnas breathe after it4 ,thus it is indeed1 said ,indra1 but nevertheless there is a preminence among the prnas4 ,man lives deprived of speech1 for we see dumb people4 ,man lives deprived of sight1 for we see blind people4 ,man lives deprived of hearing1 for we see deaf people4 ,man lives deprived of mind1 for we see infants4 ,man lives deprived of his arms1 deprived of his legs1 for we see it thus4 ,but prna alone is the conscious self1 and having laid hold of this body1 it makes it rise up4 ,therefore it is said1 ',let man worship it alone as uktha4' ,what is prna1 that is prag1 or self-consciousness2 what is prag 7self-consciousness71 that is prna1 for together they live in this body1 and together they go out of it4 ,of that1 this is the evidence1 this is the understanding4 ,when a man1 being thus asleep1 sees no dream whatever1 he becomes one with that prna alone4 ,then speech goes to him1 when he is absorbed in prna1 with all names1 the eye with all forms1 the ear with all sounds1 the mind with all thoughts4 ,and when he awakes1 then1 as from a burning fire sparks proceed in all directions2 thus from that self the prnas proceed1 each towards its place3 from the prnas the gods1 from the gods the worlds4 ,of this1 this is the proof1 this is the understanding4 ,when a man is thus sick1 going to die1 falling into weakness and faintness1 they say3 ',his thought has departed1 he hears not1 he sees not1 he speaks not1 he thinks not4' ,then he becomes one with that prna alone4 ,then speech goes to him who is absorbed in prna1 with all names1 the eye with all forms1 the ear with all sounds1 the mind with all thoughts4 ,and when he departs from this body1 he departs together with all these4 ,speech gives up to him who is absorbed in prna all names1 so that by speech he obtains all names4 ,the nose gives up to him all odors1 so that by scent he obtains all odors4 ,the eye gives up to him all forms1 so that by the eye he obtains all forms4 ,the ear gives up to him all sounds1 so that by the ear he obtains all sounds4 ,the mind gives up to him all thoughts1 so that by the mind he obtains all thoughts4 ,this is the complete absorption in prna4 ,and what is prna is prag1 or self-consciousness2 what is prag1 is prna4 ,for together do these two live in the body1 and together do they depart4 ,now we shall explain how all things become one in that self-consciousness4 ,speech is one portion taken out of prag1 or self-conscious knowledge3 the word is its object1 placed outside4 ,the nose is one portion taken out of it1 the odor is its object1 placed outside4 ,the eye is one portion taken out of it1 the form is its object1 placed outside4 ,the ear is one portion taken out of it1 the sound is its object1 placed outside4 ,the tongue is one portion taken out of it1 the taste of food is its object1 placed outside4 ,the two hands are one portion taken out of it1 their action is their object1 placed outside4 ,the body is one portion taken out of it1 its pleasure and pain are its object1 placed outside4 ,the organ is one portion taken out of it1 happiness1 joy1 and offspring are its object1 placed outside4 ,the two feet are one portion taken out of it1 movements are their object1 placed outside4 ,mind is one portion taken out of it1 thoughts and desires are its object1 placed outside4 ,having by self-conscious knowledge taken possession of speech1 he obtains by speech all words4 ,having taken possession of the nose1 he obtains all odors4 ,having taken possession of the eye1 he obtains all forms4 ,having taken possession of the ear1 he obtains all sounds4 ,having taken possession of the tongue1 he obtains all tastes of food4 ,having taken possession of the two hands1 he obtains all actions4 ,having taken possession of the body1 he obtains pleasure and pain4 ,having taken possession of the organ1 he obtains happiness1 joy1 and offspring4 ,having taken possession of the two feet1 he obtains all movements4 ,having taken possession of mind1 he obtains all thoughts4 ,for without self-consciousness speech does not make known to the self any word4#bj ',my mind was absent1' he says1 ',i did not perceive that word4' ,without self-consciousness the nose does not make known any odor4 ',my mind was absent1' he says1 ',i did not perceive that odor4' ,without self-consciousness the eye does not make known any form4 ',my mind was absent1' he says1 ',i did not perceive that form4' ,without self-consciousness the ear does not make known any sound4 ',my mind was absent1' he says1 ',i did not perceive that sound4' ,without self-consciousness the tongue does not make known any taste4 ',my mind was absent1' he says1 ',i did not perceive that taste4' ,without self-consciousness the two hands do not make known any act4 ',our mind was absent1' they say1 'we did not perceive any act4' ,without self-consciousness the body does not make known pleasure or pain4 ',my mind was absent1' he says1 ',i did not perceive that pleasure or pain4' ,without self-consciousness the organ does not make known happiness1 joy1 or offspring4 ',my mind was absent1' he says1 ',i did not perceive that happiness1 joy1 or offspring4' ,without self-consciousness the two feet do not make known any movement4 ',our mind was absent1' they say1 'we did not perceive that movement4' ,without self-consciousness no thought succeeds1 nothing can be known that is to be known4 ,let no man try to find out what speech is1 let him know the speaker4 ,let no man try to find out what odor is1 let him know him who smells4 ,let no man try to find out what form is1 let him know the seer4 ,let no man try to find out what sound is1 let him know the hearer4 ,let no man try to find out the tastes of food1 let him know the knower of tastes4 ,let no man try to find out what action is1 let him know the agent4 ,let no man try to find out what pleasure and pain are1 let him know the knower of pleasure and pain4 ,let no man try to find out what happiness1 joy1 and offspring are1 let him knew the knower of happiness1 joy1 and offspring4 ,let no man try to find out what movement is1 let him know the mover4 ,let no man try to find out what mind is1 let him know the thinker4 ,these ten objects 7what is spoken1 smelled1 seen1 felt7 have reference to self-consciousness2 the ten subjects 7speech1 the senses1 mind7 have reference to objects4 ,if there were no objects1 there would be no subjects2 and if there were no subjects1 there would be no objects4 ,for on either side alone nothing could be achieved4 ,but the self of prag1 consciousness1 and prna1 life1 is not many1 but one4 ,for as in a car the circumference of a wheel is placed on the spokes1 and the spokes on the nave1 thus are these objects1 as a circumference1 placed on the subjects as spokes1 and the subjects on the prna4 ,and that prna1 the living and breathing power1 indeed is the self of prag1 the self-conscious self3 blessed1 imperishable1 immortal4 ,he does not increase by a good action1 nor decrease by a bad action4 ,for the self of prna and prag makes him1 whom he wishes to lead up from these worlds1 do a good deed2 and the same makes him1 whom he wishes to lead down from these worlds1 do a bad deed4 ,and he is the guardian of the world1 he is the king of the world1 he is the lord of the universe--and he is my 7,indra's7 self2 thus let it be known1 yea1 thus let it be known6 ,footnote #ad3 ,the question put by ,kitra to ,svetaketu is very obscure1 and was probably from the first intended to be obscure in its very wording4 ,kitra wished to ask1 doubtless1 concerning the future life4 ,that future life is reached by two roads2 one leading to the world of ,brahman 7the conditioned71 beyond which there lies one other stage only1 represented by knowledge of1 and identity with the unconditioned ,brahman2 the other leading to the world of the fathers1 and from thence1 after the reward of good works has been consumed1 back to a new round of mundane existence4 ,there is a third road for creatures which live and die1 worms1 insects1 and creeping things1 but they are of little consequence4 ,now it is quite clear that the knowledge which ,king ,kitra possesses1 and which ,svetaketu does not possess1 is that of the two roads after death1 sometimes called the right and the left1 or the southern and northern roads4 ,the northern or left road1 called also the path of the ,devas1 passes on from light and day to the bright half of the moon2 the southern or right road1 called also the path of the fathers1 passes on from smoke and night to the dark half of the moon4 ,both roads therefore meet in the moon1 but diverge afterwards4 ,while the northern road passes by the six months when the sun moves towards the north1 through the sun1 moon1 and the lightning to the world of ,brahman1 the southern passes by the six months when the sun moves towards the south1 to the world of the fathers1 the ether1 and the moon4 ,the great difference1 however1 between the two roads is1 that while those who travel on the former do not return again to a new life on earth1 but reach in the end a true knowledge of the unconditioned ,brahman1 those who pass on to the world of the fathers and the moon return to earth to be born again and again4 ,the speculations on the fate of the soul after death seem to have been peculiar to the royal families of ,india1 while the ,brahmans dwelt more on what may be called the shorter cut1 a knowledge of ,brahman as the true ,self4 ,to know1 with them1 was to be1 and1 after the dissolution of the body1 they looked forward to immediate emancipation1 without any further wanderings4 ,footnote #ae3 ,who knows the conditioned and mythological form of ,brahman as here described1 sitting on the couch4 ,footnote #af3 ,in the first chapter it was said1 ,he approaches the couch ,amitaugas1 that is prna 7breath1 spirit1 life74 ,therefore having explained in the first chapter the knowledge of the couch 7of ,brahman71 the next subject to be explained is the knowledge of prna1 the living spirit1 taken for a time as ,brahman1 or the last cause of everything4 ,footnote #ag3 ,speech is uncertain1 and has to be checked by the eye4 ,the eye is uncertain1 taking mother of pearl for silver1 and must be checked by the ear4 ,the ear is uncertain1 and must be checked by the mind1 for unless the mind is attentive1 the ear hears not4 ,the mind1 lastly1 depends on the spirit1 for without spirit there is no mind4 ,footnote #ah3 ,the vital spirits are called the highest treasure1 because a man surrenders everything to preserve his vital spirits or his life4 ,footnote #ai3 ,this is one of the earliest1 if not the earliest mention of the yagopavta1 the sacred cord as worn over the left shoulder for sacrificial purposes4 ,footnote #bj3 ,professor ,cowell has translated a passage from the commentary which is interesting as showing that its author and the author of the ,upanishads too had a clear conception of the correlative nature of knowledge4 ,the organ of sense1 he says1 cannot exist without prag 7self-consciousness71 nor the objects of sense be obtained without the organ1 therefore--on the principle1 that when one thing cannot exist without another1 that thing is said to be identical with the other--as the cloth1 for instance1 being never perceived without the threads1 is identical with them1 or the 7false perception of7 silver being never found without the mother of pearl is identical with it1 so the objects of sense being never found without the organs are identical with them1 and the organs being never found without prag 7self-consciousness7 are identical with it4 ,,selections ,,from ,,the ,,koran ,translation by ,george ,sale ,,introduction ,the importance of the ,koran lies in the fact that it is a religious book of the ,east1 read and stored in the memory of a hundred millions of people of different races and civilizations1 inhabiting countries extending from the western borders of ,china to the pillars of ,hercules4 ,it is considered by the ,mohammedan to contain all the knowledge and all the literature necessary for men4 ,when it was demanded of ,mohammed to confirm the authority of his mission by some work of wonder1 he pointed to the ,koran1 and exclaimed1 ,behold the greatest miracle of all4 ,the learned men of ,alexandria asked the ,caliph ,omar to give to them the vast library at ,alexandria4 ,if those books1 he replied1 contain anything which is contrary to the ',koran' they deserve to be destroyed4 ,if they contain what is written in the ',koran1' they are unnecessary4 ,he ordered them to be distributed among the baths of the city1 to serve as fuel for their furnaces4 ,the composition of the ,koran is all the work of ,mohammed4 ,he himself claimed that he spoke merely as the oracle of ,god4 ,the commands and injunctions are in the first person1 as if spoken by the ,divine ,being4 ,the passionate enthusiasm and religious earnestness of the prophet are plainly seen in these strange writings4 ,sometimes1 however1 he sinks into the mere ,arabian story-teller1 whose object is the amusement of his people4 ,he is not a poet1 but when he deals with the unity of ,god1 with the beneficence of the ,divine ,being1 with the wonders of ,nature1 with the beauty of resignation1 he exhibits a glowing rhetoric1 a power of gorgeous imagery1 of pathos1 and religious devotion1 that make the ,koran the first written work in the ,arabian tongue4 ,if we take ,mohammed's own account of the composition of the volume1 we must believe that the completed ,koran existed from all eternity1 on a tablet preserved in the upper heavens4 ,once a year1 during the period of the prophet's active work1 fragments of this tablet were brought down by the angel ,gabriel to the lower heavens of the moon1 and imparted to the prophet1 who was periodically transported to that celestial sphere4 ,the words were recited by the angel1 and dictated by the prophet to his scribe4 ,these detached scraps were written on the ribs of palm leaves1 or the shoulder-blades of sheep1 or parchment1 and were stored in a chest1 in which they were kept until the caliphat of ,abu ,bekr1 in the seventh century1 when they were collected in one volume4 ,such marvels of revelation were made at different periods to the prophet1 and were called ,surahs1 and formed separate chapters in the ,koran as we have it to-day4 ,some of these ,surahs contradict what had previously been uttered by the prophet1 but this discrepancy is obviated by the expedient of what is called abrogation1 and the more recent utterances were held to supersede and rescind those which were contradictory to it in the earlier revelation4 ,it may well be believed that these sibylline leaves of ,mohammedanism make up a heterogeneous jumble of varied elements4 ,some of the chapters are long1 others are short2 now the prophet seems to be caught up by a whirlwind1 and is brought face to face with ineffable mysteries1 of which he speaks in the language of rhapsody4 ,at other times he is dry and prosaic1 indulging in wearisome iterations1 and childish trivialities4 ,now he assumes the plain1 clear voice of the law-giver1 or raises his accents into the angry threatenings of the relentless and bloodthirsty fanatic4 ,yet throughout the whole volume there is a strain of religious resignation1 of trust in ,god1 of hopefulness under adversity1 of kindliness towards men1 which reveal a nobility of ideal1 a simplicity and purity in the conception of the ,divine ,being1 and the relations of human life1 which make the work not without inspiration1 even to the thoughtful man of the nineteenth century4 ,the ,koran must always be considered one of the most potent of religious books1 one of the greatest documents which reveal the struggle of the human heart after a knowledge of ,god1 and of faithful accomplishment of the ,divine will4 ,perhaps the essence of the work as furnishing a philosophy of life1 is contained in the axioms of ,abu ,bekr1 one of the most exalted in character of ,mohammed's successors4 ,good actions1 he says1 are a guard against the blows of adversity4 ,and again1 ,death is the easiest of all things after it1 and the hardest of all things before it4 ,to which we may add the sentence of ,ali1 ,riches without ,god are the greatest poverty and misery4 ,there are twenty-nine chapters of the ,koran1 which begin with certain letters of the alphabet3 some with a single one1 others with more4 ,these letters the ,mohammedans believe to be the peculiar marks of the ,koran1 and to conceal several profound mysteries1 the certain understanding of which1 the more intelligent confess1 has not been communicated to any mortal1 their prophet only excepted4 ,notwithstanding which1 some will take the liberty of guessing at their meaning by that species of ,cabbala called by the ,jews1 ,notarikon1 and suppose the letters to stand for as many words expressing the names and attributes of ,god1 his works1 ordinances1 and decrees2 and therefore these mysterious letters1 as well as the verses themselves1 seem in the ,koran to be called signs4 ,others explain the intent of these letters from their nature or organ1 or else from their value in numbers1 according to another species of the ,jewish ,cabbala called ,gematria2 the uncertainty of these conjectures sufficiently appears from their disagreement4 ,thus1 for example1 five chapters1 one of which is the second1 begin with the letters ,a4,l4,m41 which some imagine to stand for ,allah latf magd--,god is gracious and to be glorified--or1 ,ana li minni--to me and from me--belongs all perfection1 and proceeds all good2 or else for ,ana ,allah lam--,i am the most wise ,god--taking the first letter to mark the beginning of the first word1 the second the middle of the second word1 and the third the last of the third word3 or for ,allah1 ,gabriel1 ,mohammed1 the author1 revealer1 and preacher of the ,koran4 ,others say that as the letter ,a belongs to the lower part of the throat1 the first of the organs of speech2 ,l to the palate1 the middle organ3 and ,m to the lips1 which are the last organs2 so these letters signify that ,god is the beginning1 middle1 and end1 or ought to be praised in the beginning1 middle1 and end of all our words and actions2 or1 as the total value of those three letters in numbers is seventy-one1 they signify that in the space of so many years1 the religion preached in the ,koran should be fully established4 ,the conjecture of a learned ,christian is1 at least1 as certain as any of the former1 who supposes those letters were set there by the amanuensis1 for ,amar li ,mohammed--at the command of ,mohammed--as the five letters prefixed to the nineteenth chapter seem to be there written by a ,jewish scribe1 for ,cob yaas--thus he commanded4 ,the general contents of the ,koran may be divided under three heads3 ,first1 precepts and laws in matters of religion1 such as prayer1 fasting1 pilgrimage2 there are laws also given in the affairs of the civil life1 such as marriage1 the possession and bequeathing of property1 and the administration of justice4 ,the second division would include histories1 which consist in a great part of incidents from the ,bible1 as ,christians know it4 ,mohammed probably picked up a good deal of hearsay knowledge in this department from ,jews and ,christians4 ,some of his historical incidents are purely fabulous1 others are perversions or falsifications of the ,scriptural narrative4 ,this portion of the ,koran1 interesting and anecdotic as it is1 is the least satisfactory of the work1 and shows the writer in his true ignorance1 and disregard for historic verification4 ,when1 for instance1 he confounds ,miriam1 the sister of ,moses1 with ,mary the ,mother of ,christ1 he shows himself lost in truly ,oriental clouds of mystic error4 ,the third element in the ,koran is a large body of admonitions1 many of them addressed to the outside world1 and to unbelievers who are exhorted to accept the creed that there is one ,god and ,mohammed is ,his prophet4 ,war is put forth as a legitimate method of propagating the faith4 ,the duties of life1 such as justice1 temperance1 resignation and industry1 are enforced4 ,hell is threatened to infidels and immoral people2 and from whatever sources the writer derived his materials there can be no doubt that the moral scheme he promulgated was in every sense a revelation to the degraded idolaters and fire-worshippers1 amongst whom he discharged the mission of his life4 ,mohammed preached what he called the truth1 with the sword in one hand and the ,koran in the other4 ,but the empire established by the sword would long since have crumbled into dust like that of ,alexander or ,augustus1 unless the ,koran had fixed its teaching in the minds of the conquered1 had regulated by its precepts their social and political life1 had supported and exalted their faith with the doctrine of one ,almighty and beneficent ,god2 had cheered them with the hope of a ,resurrection1 and illuminated their minds with the vision of a ,paradise1 the grossest of whose delights were afterwards to be interpreted by ,arabic commentators in accordance with the highest spiritual capabilities of the human race4 ,e4,w4 ,,mohammed ,,and ,,mohammedanism ,by ,thomas ,carlyle ,from the first rude times of ,paganism among the ,scandinavians in the ,north1 we advance to a very different epoch of religion1 among a very different people3 ,mohammedanism among the ,arabs4 ,a great change2 what a change and progress is indicated here1 in the universal condition and thoughts of men6 ,the ,hero is not now regarded as a ,god among his fellow-men2 but as one ,god-inspired1 as a ,prophet4 ,it is the second phasis of ,hero-worship3 the first or oldest1 we may say1 has passed away without return2 in the history of the world there will not again be any man1 never so great1 whom his fellow-men will take for a god4 ,nay we might rationally ask1 ,did any set of human beings ever really think the man they saw there standing beside them a god1 the maker of this world8 ,perhaps not3 it was usually some man they remembered1 or had seen4 ,but neither can this any more be4 ,the ,great ,man is not recognized henceforth as a god any more4 ,it was a rude gross error1 that of counting the ,great ,man a god4 ,yet let us say that it is at all times difficult to know what he is1 or how to account of him and receive him6 ,the most significant feature in the history of an epoch is the manner it has of welcoming a ,great ,man4 ,ever1 to the true instincts of men1 there is something godlike in him4 ,whether they shall take him to be a god1 to be a prophet1 or what they shall take him to be8 that is ever a grand question2 by their way of answering that1 we shall see1 as through a little window1 into the very heart of these men's spiritual condition4 ,for at bottom the ,great ,man1 as he comes from the hand of ,nature1 is ever the same kind of thing3 ,odin1 ,luther1 ,johnson1 ,burns2 ,i hope to make it appear that these are all originally of one stuff2 that only by the world's reception of them1 and the shapes they assume1 are they so immeasurably diverse4 ,the worship of ,odin astonishes us1--to fall prostrate before the ,great ,man1 into deliquium of love and wonder over him1 and feel in their hearts that he was a denizen of the skies1 a god6 ,this was imperfect enough3 but to welcome1 for example1 a ,burns as we did1 was that what we can call perfect8 ,the most precious gift that ,heaven can give to the ,earth2 a man of genius as we call it2 the ,soul of a ,man actually sent down from the skies with a ,god's-message to us1--this we waste away as an idle artificial firework1 sent to amuse us a little1 and sink it into ashes1 wreck1 and ineffectuality3 such reception of a ,great ,man ,i do not call very perfect either6 ,looking into the heart of the thing1 one may perhaps call that of ,burns a still uglier phenomenon1 betokening still sadder imperfections in mankind's ways1 than the ,scandinavian method itself6 ,to fall into mere unreasoning deliquium of love and admiration1 was not good2 but such unreasoning1 nay irrational supercilious no-love at all is perhaps still worse6--,it is a thing forever changing1 this of ,hero-worship3 different in each age1 difficult to do well in any age4 ,indeed1 the heart of the whole business of the age1 one may say1 is to do it well4 ,we have chosen ,mohammed not as the most eminent ,prophet2 but as the one we are freest to speak of4 ,he is by no means the truest of ,prophets2 but ,i do esteem him a true one4 ,further1 as there is no danger of our becoming1 any of us1 ,mohammedans1 ,i mean to say all the good of him ,i justly can4 ,it is the way to get at his secret3 let us try to understand what he meant with the world2 what the world meant and means with him1 will then be a more answerable question4 ,our current hypothesis about ,mohammed1 that he was a scheming ,impostor1 a ,falsehood incarnate1 that his religion is a mere mass of quackery and fatuity1 begins really to be now untenable to any one4 ,the lies1 which well-meaning zeal has heaped round this man1 are disgraceful to ourselves only4 ,when ,pococke inquired of ,grotius where the proof was of that story of the pigeon1 trained to pick peas from ,mohammed's ear1 and pass for an angel dictating to him1 ,grotius answered that there was no proof6 ,it is really time to dismiss all that4 ,the word this man spoke has been the life-guidance now of a hundred-and-eighty millions of men these twelve-hundred years4 ,these hundred-and-eighty millions were made by ,god as well as we4 ,a greater number of ,god's creatures believe in ,mohammed's word at this hour than in any other word whatever4 ,are we to suppose that it was a miserable piece of spiritual legerdemain1 this which so many creatures of the ,almighty have lived by and died by8 ,i1 for my part1 cannot form any such supposition4 ,i will believe most things sooner than that4 ,one would be entirely at a loss what to think of this world at all1 if quackery so grew and were sanctioned here4 ,alas1 such theories are very lamentable4 ,if we would attain to knowledge of anything in ,god's true ,creation1 let us disbelieve them wholly6 ,they are the product of an ,age of ,scepticism2 they indicate the saddest spiritual paralysis1 and mere death-life of the souls of men3 more godless theory1 ,i think1 was never promulgated in this ,earth4 ,a false man found a religion8 ,why1 a false man cannot build a brick house6 ,if he do not know and follow truly the properties of mortar1 burnt clay and what else he works in1 it is no house that he makes1 but a rubbish-heap4 ,it will not stand for twelve centuries1 to lodge a hundred-and-eighty millions2 it will fall straightway4 ,a man must conform himself to ,nature's laws1 be verily in communion with ,nature and the truth of things1 or ,nature will answer him1 ,no1 not at all6 ,speciosities are specious--ah me6--a ,cagliostro1 many ,cagliostros1 prominent world-leaders1 do prosper by their quackery1 for a day4 ,it is like a forged bank-note2 they get it passed out of their worthless hands3 others1 not they1 have to smart for it4 ,nature bursts-up in fire-flames1 ,french ,revolutions and suchlike1 proclaiming with terrible veracity that forged notes are forged4 ,but of a ,great ,man especially1 of him ,i will venture to assert that it is incredible he should have been other than true4 ,it seems to me the primary foundation of him1 and of all that can lie in him1 this4 ,no ,mirabeau1 ,napoleon1 ,burns1 ,cromwell1 no man adequate to do anything1 but is first of all in right earnest about it2 what ,i call a sincere man4 ,i should say sincerity1 a deep1 great1 genuine sincerity1 is the first characteristic of all men in any way heroic4 ,not the sincerity that calls itself sincere2 ah no1 that is a very poor matter indeed2--a shallow braggart conscious sincerity2 oftenest self-conceit mainly4 ,the ,great ,man's sincerity is of the kind he cannot speak of1 is not conscious of2 nay1 ,i suppose1 he is conscious rather of insincerity2 for what man can walk accurately by the law of truth for one day8 ,no1 the ,great ,man does not boast himself sincere1 far from that2 perhaps does not ask himself if he is so3 ,i would say rather1 his sincerity does not depend on himself2 he cannot help being sincere6 ,the great ,fact of ,existence is great to him4 ,fly as he will1 he cannot get out of the awful presence of this ,reality4 ,his mind is so made2 he is great by that1 first of all4 ,fearful and wonderful1 real as ,life1 real as ,death1 is this ,universe to him4 ,though all men should forget its truth1 and walk in a vain show1 he cannot4 ,at all moments the ,flame-image glares-in upon him2 undeniable1 there1 there6--,i wish you to take this as my primary definition of a ,great ,man4 ,a little man may have this1 it is competent to all men that ,god has made3 but a ,great ,man cannot be without it4 ,such a man is what we call an original man2 he comes to us at first-hand4 ,a messenger he1 sent from the ,infinite ,unknown with tidings to us4 ,we may call him ,poet1 ,prophet1 ,god2--in one way or other1 we all feel that the words he utters are as no other man's words4 ,direct from the ,inner ,fact of things3--he lives1 and has to live1 in daily communion with that4 ,hearsays cannot hide it from him2 he is blind1 homeless1 miserable1 following hearsays2 it glares-in upon him4 ,really his utterances1 are they not a kind of revelation2--what we must call such for want of other name8 ,it is from the heart of the world that he comes2 he is portion of the primal reality of things4 ,god has made many revelations3 but this man too1 has not ,god made him1 the latest and newest of all8 ,the inspiration of the ,almighty giveth him understanding3 we must listen before all to him4 ,this ,mohammed1 then1 we will in no wise consider as an ,inanity and ,theatricality1 a poor conscious ambitious schemer2 we cannot conceive him so4 ,the rude message he delivered was a real one withal2 an earnest confused voice from the unknown ,deep4 ,the man's words were not false1 nor his workings here below2 no ,inanity and ,simulacrum2 a fiery mass of ,life cast-up from the great bosom of ,nature herself4 ,to kindle the world2 the world's ,maker had ordered it so4 ,neither can the faults1 imperfections1 insincerities even1 of ,mohammed1 if such were never so well proved against him1 shake this primary fact about him4 ,on the whole1 we make too much of faults2 the details of the business hide the real centre of it4 ,faults8 ,the greatest of faults1 ,i should say1 is to be conscious of none4 ,readers of the ,bible above all1 one would think1 might know better4 ,who is called there the man according to ,god's own heart8 ,david1 the ,hebrew ,king1 had fallen into sins enough2 blackest crimes2 there was no want of sins4 ,and thereupon the unbelievers sneer and ask1 ,is this your man according to ,god's heart8 ,the sneer1 ,i must say1 seems to me but a shallow one4 ,what are faults1 what are the outward details of a life2 if the inner secret of it1 the remorse1 temptations1 true1 often-baffled1 never-ended struggle of it1 be forgotten8 ,it is not in man that walketh to direct his steps4 ,of all acts1 is not1 for a man1 repentance the most divine8 ,the deadliest sin1 ,i say1 were that same supercilious consciousness of no sin2--that is death2 the heart so conscious is divorced from sincerity1 humility1 and fact2 is dead3 it is pure as dead dry sand is pure4 ,david's life and history1 as written for us in those ,psalms of his1 ,i consider to be the truest emblem ever given of a man's moral progress and warfare here below4 ,all earnest souls will ever discern in it the faithful struggle of an earnest human soul towards what is good and best4 ,struggle often baffled1 sore baffled1 down as into entire wreck2 yet a struggle never ended2 ever1 with tears1 repentance1 true unconquerable purpose1 begun anew4 ,poor human nature6 ,is not a man's walking1 in truth1 always that3 a succession of falls8 ,man can do no other4 ,in this wild element of a ,life1 he has to struggle onwards2 now fallen1 deep-abased2 and ever1 with tears1 repentance1 with bleeding heart1 he has to rise again1 struggle again still onwards4 ,that his struggle be a faithful unconquerable one3 that is the question of questions4 ,we will put-up with many sad details1 if the soul of it were true4 ,details by themselves will never teach us what it is4 ,i believe we misestimate ,mohammed's faults even as faults3 but the secret of him will never be got by dwelling there4 ,we will leave all this behind us2 and assuring ourselves that he did mean some true thing1 ask candidly what it was or might be4 ,these ,arabs ,mohammed was born among are certainly a notable people4 ,their country itself is notable2 the fit habitation for such a race4 ,savage inaccessible rock-mountains1 great grim deserts1 alternating with beautiful strips of verdure3 wherever water is1 there is greenness1 beauty2 odoriferous balm-shrubs1 date-trees1 frankincense-trees4 ,consider that wide waste horizon of sand1 empty1 silent1 like a sand-sea1 dividing habitable place from habitable4 ,you are all alone there1 left alone with the ,universe2 by day a fierce sun blazing down on it with intolerable radiance2 by night the great deep ,heaven with its stars4 ,such a country is fit for a swift-handed1 deep-hearted race of men4 ,there is something most agile1 active1 and yet most meditative1 enthusiastic in the ,arab character4 ,the ,persians are called the ,french of the ,east2 we will call the ,arabs ,oriental ,italians4 ,a gifted noble people2 a people of wild strong feelings1 and of iron restraint over these3 the characteristic of noblemindedness1 of genius4 ,the wild ,bedouin welcomes the stranger to his tent1 as one having right to all that is there2 were it his worst enemy1 he will slay his foal to treat him1 will serve him with sacred hospitality for three days1 will set him fairly on his way2--and then1 by another law as sacred1 kill him if he can4 ,in words too1 as in action4 ,they are not a loquacious people1 taciturn rather2 but eloquent1 gifted when they do speak4 ,an earnest1 truthful kind of men4 ,they are1 as we know1 of ,jewish kindred3 but with that deadly terrible earnestness of the ,jews they seem to combine something graceful1 brilliant1 which is not ,jewish4 ,they had poetic contests among them before the time of ,mohammed4 ,sale says1 at ,ocadh1 in the ,south of ,arabia1 there were yearly fairs1 and there1 when the merchandising was done1 ,poets sang for prizes3--the wild people gathered to hear that4 ,one ,jewish quality these ,arabs manifest2 the outcome of many or of all high qualities3 what we may call religiosity4 ,from of old they had been zealous worshippers1 according to their light4 ,they worshipped the stars1 as ,sabeans2 worshipped many natural objects--recognized them as symbols1 immediate manifestations1 of the ,maker of ,nature4 ,it was wrong2 and yet not wholly wrong4 ,all ,god's works are still in a sense symbols of ,god4 ,do we not1 as ,i urged1 still account it a merit to recognize a certain inexhaustible significance1 poetic beauty as we name it1 in all natural objects whatsoever8 ,a man is a poet1 and honored1 for doing that1 and speaking or singing it--a kind of diluted worship4 ,they had many ,prophets1 these ,arabs2 ,teachers each to his tribe1 each according to the light he had4 ,but indeed1 have we not from of old the noblest of proofs1 still palpable to every one of us1 of what devoutness and noblemindedness had dwelt in these rustic thoughtful peoples8 ,biblical critics seem agreed that our own ,book of ,job was written in that region of the world4 ,i call that1 apart from all theories about it1 one of the grandest things ever written with pen4 ,one feels1 indeed1 as if it were not ,hebrew2 such a noble universality1 different from noble patriotism or sectarianism1 reigns in it4 ,a noble ,book2 all men's ,book6 ,it is our first1 oldest statement of the never-ending ,problem1--man's destiny1 and ,god's ways with him here in this earth4 ,and all in such free flowing outlines2 grand in its sincerity1 in its simplicity2 in its epic melody1 and repose of reconcilement4 ,there is the seeing eye1 the mildly understanding heart4 ,so true everyway2 true eyesight and vision for all things2 material things no less than spiritual3 the ,horse--hast thou clothed his neck with thunder8--he laughs at the shaking of the spear6 ,such living likenesses were never since drawn4 ,sublime sorrow1 sublime reconciliation2 oldest choral melody as of the heart of mankind2--so soft1 and great2 as the summer midnight1 as the world with its seas and stars6 ,there is nothing written1 ,i think1 in the ,bible or out of it1 of equal literary merit4-- ,to the idolatrous ,arabs one of the most ancient universal objects of worship was that ,black ,stone1 still kept in the building called ,caabah at ,mecca4 ,diodorus ,siculus mentions this ,caabah in a way not to be mistaken1 as the oldest1 most honored temple in his time2 that is1 some half-century before our ,era4 ,silvestre de ,sacy says there is some likelihood that the ,black ,stone is an aerolite4 ,in that case1 some man might see it fall out of ,heaven6 ,it stands now beside the ,well ,zemzem2 the ,caabah is built over both4 ,a ,well is in all places a beautiful affecting object1 gushing out like life from the hard earth2--still more so in those hot dry countries1 where it is the first condition of being4 ,the ,well ,zemzem has its name from the bubbling sound of the waters1 zem-zem2 they think it is the ,well which ,hagar found with her little ,ishmael in the wilderness3 the aerolite and it have been sacred now1 and had a ,caabah over them1 for thousands of years4 ,a curious object1 that ,caabah6 ,there it stands at this hour1 in the black cloth-covering the ,sultan sends it yearly2 twenty-seven cubits high2 with circuit1 with double circuit of pillars1 with festoon rows of lamps and quaint ornaments3 the lamps will be lighted again this night--to glitter again under the stars4 ,an authentic fragment of the oldest ,past4 ,it is the ,keblah of all ,moslem3 from ,delhi all onwards to ,morocco1 the eyes of innumerable praying men are turned towards it1 five times1 this day and all days3 one of the notablest centres in the ,habitation of ,men4 ,it had been from the sacredness attached to this ,caabah ,stone and ,hagar's ,well1 from the pilgrimings of all tribes of ,arabs thither1 that ,mecca took its rise as a ,town4 ,a great town once1 though much decayed now4 ,it has no natural advantage for a town2 stands in a sandy hollow amid bare barren hills1 at a distance from the sea2 its provisions1 its very bread1 have to be imported4 ,but so many pilgrims needed lodgings3 and then all places of pilgrimage do1 from the first1 become places of trade4 ,the first day pilgrims meet1 merchants have also met3 where men see themselves assembled for one object1 they find that they can accomplish other objects which depend on meeting together4 ,mecca became the ,fair of all ,arabia4 ,and thereby indeed the chief staple and warehouse of whatever ,commerce there was between the ,indian and the ,western countries1 ,syria1 ,egypt1 even ,italy4 ,it had at one time a population of #ajj1jjj2 buyers1 forwarders of those ,eastern and ,western products2 importers for their own behoof of provisions and corn4 ,the government was a kind of irregular aristocratic republic1 not without a touch of theocracy4 ,ten ,men of a chief tribe1 chosen in some rough way1 were ,governors of ,mecca1 and ,keepers of the ,caabah4 ,the ,koreish were the chief tribe in ,mohammed's time2 his own family was of that tribe4 ,the rest of the ,nation1 fractioned and cut-asunder by deserts1 lived under similar rude patriarchal governments by one or several3 herdsmen1 carriers1 traders1 generally robbers too2 being oftenest at war one with another1 or with all3 held together by no open bond1 if it were not this meeting at the ,caabah1 where all forms of ,arab ,idolatry assembled in common adoration2--held mainly by the inward indissoluble bond of a common blood and language4 ,in this way had the ,arabs lived for long ages1 unnoticed by the world2 a people of great qualities1 unconsciously waiting for the day when they should become notable to all the world4 ,their ,idolatries appear to have been in a tottering state2 much was getting into confusion and fermentation among them4 ,obscure tidings of the most important ,event ever transacted in this world1 the ,life and ,death of the ,divine ,man in ,judea1 at once the symptom and cause of immeasurable change to all people in the world1 had in the course of centuries reached into ,arabia too2 and could not but1 of itself1 have produced fermentation there4 ,it was among this ,arab people1 so circumstanced1 in the year #egj of our ,era1 that the man ,mohammed was born4 ,he was of the family of ,hashem1 of the ,koreish tribe as we said2 though poor1 connected with the chief persons of his country4 ,almost at his birth he lost his ,father2 at the age of six years his ,mother too1 a woman noted for her beauty1 her worth and sense3 he fell to the charge of his ,grandfather1 an old man1 a hundred years old4 ,a good old man3 ,mohammed's ,father1 ,abdallah1 had been his youngest favorite son4 ,he saw in ,mohammed1 with his old life-worn eyes1 a century old1 the lost ,abdallah come back again1 all that was left of ,abdallah4 ,he loved the little orphan ,boy greatly2 used to say they must take care of that beautiful little ,boy1 nothing in their kindred was more precious than he4 ,at his death1 while the boy was still but two years old1 he left him in charge to ,abu ,thaleb the eldest of the ,uncles1 as to him that now was head of the house4 ,by this ,uncle1 a just and rational man as everything betokens1 ,mohammed was brought-up in the best ,arab way4 ,mohammed1 as he grew up1 accompanied his ,uncle on trading journeys and suchlike2 in his eighteenth year one finds him a fighter following his ,uncle in war4 ,but perhaps the most significant of all his journeys is one we find noted as of some years' earlier date3 a journey to the ,fairs of ,syria4 ,the young man here first came in contact with a quite foreign world1--with one foreign element of endless moment to him3 the ,christian ,religion4 ,i know not what to make of that ,sergius1 the ,nestorian ,monk1 whom ,abu ,thaleb and he are said to have lodged with2 or how much any monk could have taught one still so young4 ,probably enough it is greatly exaggerated1 this of the ,nestorian ,monk4 ,mohammed was only fourteen2 had no language but his own3 much in ,syria must have been a strange unintelligible whirlpool to him4 ,but the eyes of the lad were open2 glimpses of many things would doubtless be taken-in1 and lie very enigmatic as yet1 which were to ripen in a strange way into views1 into beliefs and insights one day4 ,these journeys to ,syria were probably the beginning of much to ,mohammed4 ,one other circumstance we must not forget3 that he had no school-learning2 of the thing we call school-learning none at all4 ,the art of writing was but just introduced into ,arabia2 it seems to be the true opinion that ,mohammed never could write6 ,life in the ,desert1 with its experiences1 was all his education4 ,what of this infinite ,universe he1 from his dim place1 with his own eyes and thoughts1 could take in1 so much and no more of it was he to know4 ,curious1 if we will reflect on it1 this of having no books4 ,except by what he could see for himself1 or hear of by uncertain rumor of speech in the obscure ,arabian ,desert1 he could know nothing4 ,the wisdom that had been before him or at a distance from him in the world1 was in a manner as good as not there for him4 ,of the great brother souls1 flame-beacons through so many lands and times1 no one directly communicates with this great soul4 ,he is alone there1 deep down in the bosom of the ,wilderness2 has to grow up so1--alone with ,nature and his own ,thoughts4 ,but1 from an early age1 he had been remarked as a thoughtful man4 ,his companions named him ,al ,amin1 the ,faithful4 ,a man of truth and fidelity2 true in what he did1 in what he spake and thought4 ,they noted that he always meant something4 ,a man rather taciturn in speech2 silent when there was nothing to be said2 but pertinent1 wise1 sincere1 when he did speak2 always throwing light on the matter4 ,this is the only sort of speech worth speaking6 ,through life we find him to have been regarded as an altogether solid1 brotherly1 genuine man4 ,a serious1 sincere character2 yet amiable1 cordial1 companionable1 jocose even2--a good laugh in him withal3 there are men whose laugh is as untrue as anything about them2 who cannot laugh4 ,one hears of ,mohammed's beauty3 his fine sagacious honest face1 brown florid complexion1 beaming black eyes2--,i somehow like too that vein on the brow1 which swelled-up black when he was in anger3 like the horse-shoe vein in ,scott's ,red-gauntlet4 ,it was a kind of feature in the ,hashem family1 this black swelling vein in the brow2 ,mahomet had it prominent1 as would appear4 ,a spontaneous1 passionate1 yet just1 true-meaning man6 ,full of wild faculty1 fire and light2 of wild worth1 all uncultured2 working out his life-task in the depths of the ,desert there4 ,how he was placed with ,kadijah1 a rich ,widow1 as her ,steward1 and travelled in her business1 again to the ,fairs of ,syria2 how he managed all1 as one can well understand1 with fidelity1 adroitness2 how her gratitude1 her regard for him grew3 the story of their marriage is altogether a graceful intelligible one1 as told us by the ,arab authors4 ,he was twenty-five2 she forty1 though still beautiful4 ,he seems to have lived in a most affectionate1 peaceable1 wholesome way with this wedded benefactress2 loving her truly1 and her alone4 ,it goes greatly against the impostor theory1 the fact that he lived in this entirely unexceptionable1 entirely quiet and commonplace way1 till the heat of his years was done4 ,he was forty before he talked of any mission from ,heaven4 ,all his irregularities1 real and supposed1 date from after his fiftieth year1 when the good ,kadijah died4 ,all his ambition1 seemingly1 had been1 hitherto1 to live an honest life2 his fame1 the mere good opinion of neighbors that knew him1 had been sufficient hitherto4 ,not till he was already getting old1 the prurient heat of his life all burnt out1 and peace growing to be the chief thing this world could give him1 did he start on the career of ambition2 and1 belying all his past character and existence1 set-up as a wretched empty charlatan to acquire what he could now no longer enjoy6 ,for my share1 ,i have no faith whatever in that4 ,ah no3 this deep-hearted ,son of the ,wilderness1 with his beaming black eyes and open social deep soul1 had other thoughts in him than ambition4 ,a silent great soul2 he was one of those who cannot but be in earnest2 whom ,nature herself has appointed to be sincere4 ,while others walk in formulas and hearsays1 contented enough to dwell there1 this man could not screen himself in formulas2 he was alone with his own soul and the reality of things4 ,the great ,mystery of ,existence1 as ,i said1 glared-in upon him1 with its terrors1 with its splendors2 no hearsays could hide that unspeakable fact1 ,here am ,i6 ,such sincerity1 as we named it1 has in very truth something of divine4 ,the word of such a man is a ,voice direct from ,nature's own ,heart4 ,men do and must listen to that as to nothing else2--all else is wind in comparison4 ,from of old1 a thousand thoughts1 in his pilgrimings and wanderings1 had been in this man3 ,what am ,i8 ,what is this unfathomable ,thing ,i live in1 which men name ,universe8 ,what is ,life2 what is ,death8 ,what am ,i to believe8 ,what am ,i to do8 ,the grim rocks of ,mount ,hara1 of ,mount ,sinai1 the stern sandy solitudes answered not4 ,the great ,heaven rolling silent overhead1 with its blue-glancing stars1 answered not4 ,there was no answer4 ,the man's own soul1 and what of ,god's inspiration dwelt there1 had to answer6 ,it is the thing which all men have to ask themselves2 which we too have to ask1 and answer4 ,this wild man felt it to be of infinite moment2 all other things of no moment whatever in comparison4 ,the jargon of argumentative ,greek ,sects1 vague traditions of ,jews1 the stupid routine of ,arab ,idolatry3 there was no answer in these4 ,a ,hero1 as ,i repeat1 has this first distinction1 which indeed we may call first and last1 the ,alpha and ,omega of his whole ,heroism1 that he looks through the shows of things into things4 ,use and wont1 respectable hearsay1 respectable formula3 all these are good1 or are not good4 ,there is something behind and beyond all these1 which all these must correspond with1 be the image of1 or they are--,idolatries2 bits of black wood pretending to be ,god2 to the earnest soul a mockery and abomination4 ,idolatries never so gilded waited on by heads of the ,koreish1 will do nothing for this man4 ,though all men walk by them1 what good is it8 ,the great ,reality stands glaring there upon him4 ,he there has to answer it1 or perish miserably4 ,now1 even now1 or else through all ,eternity never6 ,answer it2 thou must find an answer4--,ambition8 ,what could all ,arabia do for this man2 with the crown of ,greek ,heraclius1 of ,persian ,chosroes1 and all crowns in the ,earth2--what could they all do for him8 ,it was not of the ,earth he wanted to hear tell2 it was of the ,heaven above and of the ,hell beneath4 ,all crowns and sovereignties whatsoever1 where would they in a few brief years be8 ,to be ,sheik of ,mecca or ,arabia1 and have a bit of gilt wood put into your hand1--will that be one's salvation8 ,i decidedly think1 not4 ,we will leave it altogether1 this impostor hypothesis1 as not credible2 not very tolerable even1 worthy chiefly of dismissal by us4 ,mohammed had been wont to retire yearly1 during the month ,ramadhan1 into solitude and silence2 as indeed was the ,arab custom2 a praiseworthy custom1 which such a man1 above all1 would find natural and useful4 ,communing with his own heart1 in the silence of the mountains2 himself silent2 open to the small still voices3 it was a right natural custom6 ,mohammed was in his fortieth year1 when having withdrawn to a cavern in ,mount ,hara1 near ,mecca1 during this ,ramadhan1 to pass the month in prayer1 and meditation on those great questions1 he one day told his wife ,kadijah1 who with his household was with him or near him this year1 that by the unspeakable special favor of ,heaven he had now found it all out2 was in doubt and darkness no longer1 but saw it all4 ,that all these ,idols and ,formulas were nothing1 miserable bits of wood2 that there was ,one ,god in and over all2 and we must leave all idols1 and look to ,him4 ,that ,god is great2 and that there is nothing else great6 ,he is the ,reality4 ,wooden ,idols are not real2 ,he is real4 ,he made us at first1 sustains us yet2 we and all things are but the shadow of ,him2 a transitory garment veiling the ,eternal ,splendor4 ,allah akbar1 ,god is great2--and then also ,islam1 that we must submit to ,god4 ,that our whole strength lies in resigned submission to ,him1 whatsoever ,he do to us4 ,for this world1 and for the other6 ,the thing ,he sends to us1 were it death and worse than death1 shall be good1 shall be best2 we resign ourselves to ,god4--,if this be ,islam1 says ,goethe1 do we not all live in ,islam8 ,yes1 all of us that have any moral life2 we all live so4 ,it has ever been held the highest wisdom for a man not merely to submit to ,necessity1--,necessity will make him submit1--but to know and believe well that the stern thing which ,necessity had ordered was the wisest1 the best1 the thing wanted there4 ,to cease his frantic pretension of scanning this great ,god's-,world in his small fraction of a brain2 to know that it had verily1 though deep beyond his soundings1 a ,just ,law1 that the soul of it was ,good2--that his part in it was to conform to the ,law of the ,whole1 and in devout silence follow that2 not questioning it1 obeying it as unquestionable4 ,i say1 this is yet the only true morality known4 ,a man is right and invincible1 virtuous and on the road towards sure conquest1 precisely while he joins himself to the great deep ,law of the ,world1 in spite of all superficial laws1 temporary appearances1 profit-and-loss calculations2 he is victorious while he coperates with that great central ,law1 not victorious otherwise3--and surely his first chance of coperating with it1 or getting into the course of it1 is to know with his whole soul that it is2 that it is good1 and alone good6 ,this is the soul of ,islam2 it is properly the soul of ,christianity2--for ,islam is definable as a confused form of ,christianity2 had ,christianity not been1 neither had it been4 ,christianity also commands us1 before all1 to be resigned to ,god4 ,we are to take no counsel with flesh-and-blood2 give ear to no vain cavils1 vain sorrows and wishes3 to know that we know nothing2 that the worst and crudest to our eyes is not what it seems2 that we have to receive whatsoever befalls us as sent from ,god above1 and say1 ,it is good and wise1 ,god is great6 ,though ,he slay me1 yet will ,i trust in ,him4 ,islam means in its way ,denial of ,self1 ,annihilation of ,self4 ,this is yet the highest ,wisdom that ,heaven has revealed to our ,earth4 ,such light had come1 as it could1 to illuminate the darkness of this wild ,arab soul4 ,a confused dazzling splendor as of life and ,heaven1 in the great darkness which threatened to be death3 he called it revelation and the angel ,gabriel2--who of us yet can know what to call it8 ,it is the inspiration of the ,almighty that giveth us understanding4 ,to know2 to get into the truth of anything1 is ever a mystic act1--of which the best ,logics can but babble on the surface4 ,is not ,belief the true god-announcing ,miracle8 says ,novalis4--,that ,mohammed's whole soul1 set in flame with this grand ,truth vouchsafed him1 should feel as if it were important and the only important thing1 was very natural4 ,that ,providence had unspeakably honored him by revealing it1 saving him from death and darkness2 that he therefore was bound to make known the same to all creatures3 this is what was meant by ,mohammed is the ,prophet of ,god2 this too is not without its true meaning4-- ,the good ,kadijah1 we can fancy1 listened to him with wonder1 with doubt3 at length she answered3 ,yes1 it was true this that he said4 ,one can fancy too the boundless gratitude of ,mohammed2 and how of all the kindnesses she had done him1 this of believing the earnest struggling word he now spoke was the greatest4 ,it is certain1 says ,novalis1 my ,conviction gains infinitely1 the moment another soul will believe in it4 ,it is a boundless favor4--,he never forgot this good ,kadijah4 ,long afterwards1 ,ayesha his young favorite wife1 a woman who indeed distinguished herself among the ,moslem1 by all manner of qualities1 through her whole long life2 this young brilliant ,ayesha was1 one day1 questioning him3 ,now am not ,i better than ,kadijah8 ,she was a widow2 old1 and had lost her looks3 you love me better than you did her8--,no1 by ,allah6 answered ,mohammed3 ,no1 by ,allah6 ,she believed in me when none else would believe4 ,in the whole world ,i had but one friend1 and she was that6--,seid1 his ,slave1 also belie ed in him2 these with his young ,cousin ,ali1 ,abu ,thaleb's son1 were his first converts4 ,he spoke of his ,doctrine to this man and that2 but the most treated it with ridicule1 with indifference2 in three years1 ,i think1 he had gained but thirteen followers4 ,his progress was slow enough4 ,his encouragement to go on1 was altogether the usual encouragement that such a man in such a case meets4 ,after some three years of small success1 he invited forty of his chief kindred to an entertainment2 and there stood-up and told them what his pretension was3 that he had this thing to promulgate abroad to all men2 that it was the highest thing1 the one thing3 which of them would second him in that8 ,amid the doubt and silence of all1 young ,ali1 as yet a lad of sixteen1 impatient of the silence1 started-up1 and exclaimed in passionate fierce language that he would6 ,the assembly1 among whom was ,abu ,thaleb1 ,ali's ,father1 could not be unfriendly to ,mohammed2 yet the sight there1 of one unlettered elderly man1 with a lad of sixteen1 deciding on such an enterprise against all mankind1 appeared ridiculous to them2 the assembly broke-up in laughter4 ,nevertheless it proved not a laughable thing2 it was a very serious thing6 ,as for this young ,ali1 one cannot but like him4 ,a noble-minded creature1 as he shows himself1 now and always afterwards2 full of affection1 of fiery daring4 ,something chivalrous in him2 brave as a lion2 yet with a grace1 a truth and affection worthy of ,christian knighthood4 ,he died by assassination in the ,mosque at ,bagdad2 a death occasioned by his own generous fairness1 confidence in the fairness of others3 he said if the wound proved not unto death1 they must pardon the ,assassin2 but if it did1 then they must slay him straightway1 that so they two in the same hour might appear before ,god1 and see which side of that quarrel was the just one6 ,mohammed naturally gave offence to the ,koreish1 ,keepers of the ,caabah1 superintendents of the ,idols4 ,one or two men of influence had joined him3 the thing spread slowly1 but it was spreading4 ,naturally he gave offence to everybody3 ,who is this that pretends to be wiser than we all2 that rebukes us all1 as mere fools and worshippers of wood6 ,abu ,thaleb the good ,uncle spoke with him3 ,could he not be silent about all that2 believe it all for himself1 and not trouble others1 anger the chief men1 endanger himself and them all1 talking of it8 ,mohammed answered3 ,if the ,sun stood on his right hand and the ,moon on his left1 ordering him to hold his peace1 he could not obey6 ,no3 there was something in this ,truth he had got which was of ,nature herself2 equal in rank to ,sun1 or ,moon1 or whatsoever thing ,nature had made4 ,it would speak itself there1 so long as the ,almighty allowed it1 in spite of ,sun and ,moon1 and all ,koreish and all men and things4 ,it must do that1 and could do no other4 ,mohammed answered so2 and1 they say1 burst into tears4 ,burst into tears3 he felt that ,abu ,thaleb was good to him2 that the task he had got was no soft1 but a stern and great one4 ,he went on speaking to who would listen to him2 publishing his ,doctrine among the pilgrims as they came to ,mecca2 gaining adherents in this place and that4 ,continual contradiction1 hatred1 open or secret danger attended him4 ,his powerful relations protected ,mohammed himself2 but by and by1 on his own advice1 all his adherents had to quit ,mecca1 and seek refuge in ,abyssinia over the sea4 ,the ,koreish grew ever angrier2 laid plots1 and swore oaths among them1 to put ,mohammed to death with their own hands4 ,abu ,thaleb was dead1 the good ,kadijah was dead4 ,mohammed is not solicitous of sympathy from us2 but his outlook at this time was one of the dismallest4 ,he had to hide in caverns1 escape in disguise2 fly hither and thither2 homeless1 in continual peril of his life4 ,more than once it seemed all-over with him2 more than once it turned on a straw1 some rider's horse taking fright or the like1 whether ,mohammed and his ,doctrine had not ended there1 and not been heard of at all4 ,but it was not to end so4 ,in the thirteenth year of his mission1 finding his enemies all banded against him1 forty sworn men1 one out of every tribe1 waiting to take his life1 and no continuance possible at ,mecca for him any longer1 ,mohammed fled to the place then called ,yathreb1 where he had gained some adherents2 the place they now call ,medina1 or ,medinat al ,nabi1 the ,city of the ,prophet1 from that circumstance4 ,it lay some #bjj miles off1 through rocks and deserts2 not without great difficulty1 in such mood as we may fancy1 he escaped thither1 and found welcome4 ,the whole ,east dates its era from this ,flight1 ,hegira as they name it3 the ,year #a of this ,hegira is #fbb of our ,era1 the fifty-third of ,mohammed's life4 ,he was now becoming an old man2 his friends sinking round him one by one2 his path desolate1 encompassed with danger3 unless he could find hope in his own heart1 the outward face of things was but hopeless for him4 ,it is so with all men in the like case4 ,hitherto ,mohammed had professed to publish his ,religion by the way of preaching and persuasion alone4 ,but now1 driven foully out of his native country1 since unjust men had not only given no ear to his earnest ,heaven's-message1 the deep cry of his heart1 but would not even let him live if he kept speaking it1--the wild ,son of the ,desert resolved to defend himself1 like a man and ,arab4 ,if the ,koreish will have it so1 they shall have it4 ,tidings1 felt to be of infinite moment to them and all men1 they would not listen to these2 would trample them down by sheer violence1 steel and murder3 well1 let steel try it then6 ,ten years more this ,mohammed had2 all of fighting1 of breathless impetuous toil and struggle2 with what result we know4 ,much has been said of ,mohammed's propagating his ,religion by the sword4 ,it is no doubt far nobler what we have to boast of the ,christian ,religion1 that it propagated itself peaceably in the way of preaching and conviction4 ,yet withal1 if we take this for an argument of the truth or falsehood of a religion1 there is a radical mistake in it4 ,the sword indeed3 but where will you get your sword6 ,every new opinion1 at its starting1 is precisely in a minority of one4 ,in one man's head alone1 there it dwells as yet4 ,one man alone of the whole world believes it2 there is one man against all men4 ,that he take a sword1 and try to propagate with that1 will do little for him4 ,you must first get your sword6 ,on the whole1 a thing will propagate itself as it can4 ,we do not find1 of the ,christian ,religion either1 that it always disdained the sword1 when once it had got one4 ,charlemagne's conversion of the ,saxons was not by preaching4 ,i care little about the sword3 ,i will allow a thing to struggle for itself in this world1 with any sword or tongue or implement it has1 or can lay hold of4 ,we will let it preach1 and pamphleteer1 and fight1 and to the uttermost bestir itself1 and do1 beak and claws1 whatsoever is in it2 very sure that it will1 in the long-run1 conquer nothing which does not deserve to be conquered4 ,what is better than itself1 it cannot put away1 but only what is worse4 ,in this great ,duel1 ,nature herself is umpire1 and can do no wrong3 the thing which is deepest-rooted in ,nature1 what we call truest1 that thing and not the other will be found growing at last4 ,here however1 in reference to much that there is in ,mohammed and his success1 we are to remember what an umpire ,nature is2 what a greatness1 composure of depth and tolerance there is in her4 ,you take wheat to cast into the ,earth's bosom3 your wheat may be mixed with chaff1 chopped straw1 barn-sweepings1 dust and all imaginable rubbish2 no matter3 you cast it into the kind just ,earth2 she grows the wheat1--the whole rubbish she silently absorbs1 shrouds it in1 says nothing of the rubbish4 ,the yellow wheat is growing there2 the good ,earth is silent about all the rest1--has silently turned all the rest to some benefit too1 and makes no complaint about it6 ,so everywhere in ,nature6 ,she is true and not a lie2 and yet so great1 and just1 and motherly in her truth4 ,she requires of a thing only that it be genuine of heart2 she will protect it if so2 will not1 if not so4 ,there is a soul of truth in all the things she ever gave harbor to4 ,alas1 is not this the history of all highest ,truth that comes or ever came into the world8 ,the body of them all is imperfection1 an element of light in darkness3 to us they have to come embodied in mere ,logic1 in some merely scientific ,theorem of the ,universe2 which cannot be complete2 which cannot but be found1 one day1 incomplete1 erroneous1 and so die and disappear4 ,the body of all ,truth dies2 and yet in all1 ,i say1 there is a soul which never dies2 which in new and ever-nobler embodiment lives immortal as man himself6 ,it is the way with ,nature4 ,the genuine essence of ,truth never dies4 ,that it be genuine1 a voice from the great ,deep of ,nature1 there is the point at ,nature's judgment-seat4 ,what we call pure or impure1 is not with her the final question4 ,not how much chaff is in you2 but whether you have any wheat4 ,pure8 ,i might say to many a man3 ,yes1 you are pure2 pure enough2 but you are chaff1--insincere hypothesis1 hearsay1 formality2 you never were in contact with the great heart of the ,universe at all2 you are properly neither pure nor impure2 you are nothing1 ,nature has no business with you4 ,mohammed's ,creed we called a kind of ,christianity2 and really1 if we look at the wild rapt earnestness with which it was believed and laid to heart1 ,i should say a better kind than that of those miserable ,syrian ,sects1 with their vain janglings about ,homoiousion and ,homoousion1 the head full of worthless noise1 the heart empty and dead6 ,the truth of it is imbedded in portentous error and falsehood2 but the truth of it makes it be believed1 not the falsehood3 it succeeded by its truth4 ,a bastard kind of ,christianity1 but a living kind2 with a heartlife in it2 not dead1 chopping barren logic merely6 ,out of all that rubbish of ,arab idolatries1 argumentative theologies1 traditions1 subtleties1 rumors and hypotheses of ,greeks and ,jews1 with their idle wiredrawings1 this wild man of the ,desert1 with his wild sincere heart1 earnest as death and life1 with his great flashing natural eyesight1 had seen into the kernel of the matter4 ,idolatry is nothing3 these ,wooden ,idols of yours1 ye rub them with oil and wax1 and the flies stick on them1--these are wood1 ,i tell you6 ,they can do nothing for you2 they are an impotent blasphemous pretence2 a horror and abomination1 if ye knew them4 ,god alone is2 ,god alone has power2 ,he made us1 ,he can kill us and keep us alive3 ,allah akbar1 ,god is great4 ,understand that ,his will is the best for you2 that howsoever sore to flesh-and-blood1 you will find it the wisest1 best3 you are bound to take it so2 in this world and in the next1 you have no other thing that you can do6 ,and now if the wild idolatrous men did believe this1 and with their fiery hearts lay hold of it to do it1 in what form soever it came to them1 ,i say it was well worthy of being believed4 ,in one form or the other1 ,i say it is still the one thing worthy of being believed by all men4 ,man does hereby become the high-priest of this ,temple of a ,world4 ,he is in harmony with the ,decrees of the ,author of this ,world2 cooperating with them1 not vainly withstanding them3 ,i know1 to this day1 no better definition of ,duty than that same4 ,all that is right includes itself in this of cooperating with the real ,tendency of the ,world3 you succeed by this 7the ,world's ,tendency will succeed71 you are good1 and in the right course there4 ,homoiousion1 ,homoousion1 vain logical jangle1 then or before or at any time1 may jangle itself out1 and go whither and how it likes3 this is the thing it all struggles to mean1 if it would mean anything4 ,if it do not succeed in meaning this1 it means nothing4 ,not that ,abstractions1 logical ,propositions1 be correctly worded or incorrectly2 but that living concrete ,sons of ,adam do lay this to heart3 that is the important point4 ,islam devoured all these vain jangling ,sects2 and ,i think had right to do so4 ,it was a ,reality1 direct from the great ,heart of ,nature once more4 ,arab idolatries1 ,syrian formulas1 whatsoever was not equally real1 had to go up in flame1--mere dead fuel1 in various senses1 for this which was fire4 ,it was during these wild warfarings and strugglings1 especially after the ,flight to ,mecca1 that ,mohammed dictated at intervals his ,sacred ,book1 which they name ,koran1 or ,reading1 ,thing to be read4 ,this is the ,work he and his disciples made so much of1 asking all the world1 ,is not that a miracle8 ,the ,mohammedans regard their ,koran with a reverence which few ,christians pay even to their ,bible4 ,it is admitted everywhere as the standard of all law and all practice2 the thing to be gone-upon in speculation and life3 the message sent direct out of ,heaven1 which this earth has to conform to1 and walk by2 the thing to be read4 ,their ,judges decide by it2 all ,moslem are bound to study it1 seek in it for the light of their life4 ,they have mosques where it is all read daily2 thirty relays of priests take it up in succession1 get through the whole each day4 ,there1 for twelve-hundred years1 has the voice of this ,book1 at all moments1 kept sounding through the ears and the hearts of so many men4 ,we hear of ,mohammedan ,doctors that had read it seventy-thousand times6 ,very curious3 if one sought for discrepancies of national taste1 here surely were the most eminent instance of that6 ,we also can read the ,koran2 our ,translation of it1 by ,sale1 is known to be a very fair one4 ,i must say1 it is as toilsome reading as ,i ever undertook4 ,a wearisome confused jumble1 crude1 incondite2 endless iterations1 long-windedness1 entanglement2 most crude1 incondite2--insupportable stupidity1 in short6 ,nothing but a sense of duty could carry any ,european through the ,koran4 ,we read in it1 as we might in the ,state-,paper ,office1 unreadable masses of lumber1 that perhaps we may get some glimpses of a remarkable man4 ,it is true we have it under disadvantages3 the ,arabs see more method in it than we4 ,mohammed's followers found the ,koran lying all in fractions1 as it had been written-down at first promulgation2 much of it1 they say1 on shoulder-blades of mutton flung pell-mell into a chest2 and they published it1 without any discoverable order as to time or otherwise2--merely trying1 as would seem1 and this not very strictly1 to put the longest chapters first4 ,the real beginning of it1 in that way1 lies almost at the end3 for the earliest portions were the shortest4 ,read in its historical sequence it perhaps would not be so bad4 ,much of it1 too1 they say1 is rhythmic2 a kind of wild chanting song1 in the original4 ,this may be a great point2 much perhaps has been lost in the ,translation here4 ,yet with every allowance1 one feels it difficult to see how any mortal ever could consider this ,koran as a ,book written in ,heaven1 too good for the ,earth2 as a well-written book1 or indeed as a book at all2 and not a bewildered rhapsody2 written1 so far as writing goes1 as badly as almost any book ever was6 ,so much for national discrepancies1 and the standard of taste4 ,yet ,i should say1 it was not unintelligible how the ,arabs might so love it4 ,when once you get this confused coil of a ,koran fairly off your hands1 and have it behind you at a distance1 the essential type of it begins to disclose itself2 and in this there is a merit quite other than the literary one4 ,if a book come from the heart1 it will contrive to reach other hearts2 all art and authorcraft are of small amount to that4 ,one would say the primary character of the ,koran is this of its genuineness1 of its being a bona-fide book4 ,prideaux1 ,i know1 and others1 have represented it as a mere bundle of juggleries2 chapter after chapter got-up to excuse and varnish the author's successive sins1 forward his ambitions and quackeries3 but really it is time to dismiss all that4 ,i do not assert ,mohammed's continual sincerity3 who is continually sincere8 ,but ,i confess ,i can make nothing of the critic1 in these times1 who would accuse him of deceit prepense2 of conscious deceit generally1 or perhaps at all2--still more1 of living in a mere element of conscious deceit1 and writing this ,koran as a forger and juggler would have done6 ,every candid eye1 ,i think1 will read the ,koran far otherwise than so4 ,it is the confused ferment of a great rude human soul2 rude1 untutored1 that cannot even read2 but fervent1 earnest1 struggling vehemently to utter itself in words4 ,with a kind of breathless intensity he strives to utter himself2 the thoughts crowd on him pell-mell3 for very multitude of things to say1 he can get nothing said4 ,the meaning that is in him shapes itself into no form of composition1 is stated in no sequence1 method1 or coherence2--they are not shaped at all1 these thoughts of his2 flung-out unshaped1 as they struggle and tumble there1 in their chaotic inarticulate state4 ,we said stupid3 yet natural stupidity is by no means the character of ,mohammed's ,book2 it is natural un-cultivation rather4 ,the man has not studied speaking2 in the haste and pressure of continual fighting1 has not time to mature himself into fit speech4 ,the panting breathless haste and vehemence of a man struggling in the thick of battle for life and salvation2 this is the mood he is in6 ,a headlong haste2 for very magnitude of meaning1 he cannot get himself articulated into words4 ,the successive utterances of a soul in that mood1 colored by the various vicissitudes of three-and-twenty years2 now well uttered1 now worse3 this is the ,koran4 ,for we are to consider ,mohammed1 through these three-and-twenty years1 as the centre of a world wholly in conflict1 ,battles with the ,koreish and ,heathen1 quarrels among his own people1 backslidings of his own wild heart2 all this kept him in a perpetual whirl1 his soul knowing rest no more4 ,in wakeful nights1 as one may fancy1 the wild soul of the man1 tossing amid these vortices1 would hail any light of a decision for them as a veritable light from ,heaven2 any making-up of his mind1 so blessed1 indispensable for him there1 would seem the inspiration of a ,gabriel4 ,forger and juggler8 ,no1 no6 ,this great fiery heart1 seething1 simmering like a great furnace of thoughts1 was not a juggler's4 ,his life was a ,fact to him2 this ,god's ,universe an awful ,fact and ,reality4 ,he has faults enough4 ,the man was an uncultured semi-barbarous ,son of ,nature1 much of the ,bedouin still clinging to him3 we must take him for that4 ,but for a wretched ,simulacrum1 a hungry ,impostor without eyes or heart1 practising for a mess of pottage such blasphemous swindlery1 forgery of celestial documents1 continual high-treason against his ,maker and ,self1 we will not and cannot take him4 ,sincerity1 in all senses1 seems to me the merit of the ,koran2 what had rendered it precious to the wild ,arab men4 ,it is1 after all1 the first and last merit in a book2 gives rise to merits of all kinds1--nay1 at bottom1 it alone can give rise to merit of any kind4 ,curiously1 through these incondite masses of tradition1 vituperation1 complaint1 ejaculation in the ,koran1 a vein of true direct insight1 of what we might almost call poetry1 is found straggling4 ,the body of the ,book is made up of mere tradition1 and as it were vehement enthusiastic extempore preaching4 ,he returns forever to the old stories of the ,prophets as they went current in the ,arab memory3 how ,prophet after ,prophet1 the ,prophet ,abraham1 the ,prophet ,hud1 the ,prophet ,moses1 ,christian and other real and fabulous ,prophets1 had come to this ,tribe and to that1 warning men of their sin2 and been received by them even as he ,mohammed was1--which is a great solace to him4 ,these things he repeats ten1 perhaps twenty times2 again and ever again1 with wearisome iteration2 has never done repeating them4 ,a brave ,samuel ,johnson1 in his forlorn garret1 might con-over the ,biographies of ,authors in that way6 ,this is the great staple of the ,koran4 ,but curiously1 through all this1 comes ever and anon some glance as of the real thinker and seer4 ,he has actually an eye for the world1 this ,mohammed3 with a certain directness and rugged vigour1 he brings home still1 to our heart1 the thing his own heart has been opened to4 ,i make but little of his praises of ,allah1 which many praise2 they are borrowed ,i suppose mainly from the ,hebrew1 at least they are far surpassed there4 ,but the eye that flashes direct into the heart of things1 and sees the truth of them2 this is to me a highly interesting object4 ,great ,nature's own gift2 which she bestows on all2 but which only one in the thousand does not cast sorrowfully away3 it is what ,i call sincerity of vision2 the test of a sincere heart4 ,mohammed can work no miracles2 he often answers impatiently3 ,i can work no miracles4 ,i8 ,i am a ,public ,preacher2 appointed to preach this doctrine to all creatures4 ,yet the world1 as we can see1 had really from of old been all one great miracle to him4 ,look over the world1 says he2 is it not wonderful1 the work of ,allah2 wholly a sign to you1 if your eyes were open6 ,this ,earth1 ,god made it for you2 appointed paths in it2 you can live in it1 go to and fro on it4--,the clouds in the dry country of ,arabia1 to ,mohammed they are very wonderful3 ,great clouds1 he says1 born in the deep bosom of the ,upper ,immensity1 where do they come from6 ,they hang there1 the great black monsters2 pour-down their rain-deluges to revive a dead earth1 and grass springs1 and tall leafy palm-trees with their date-clusters hanging round4 ,is not that a sign8 ,your cattle too1--,allah made them2 serviceable dumb creatures2 they change the grass into milk2 you have your clothing from them1 very strange creatures2 they come ranking home at evening-time1 and1 adds he1 and are a credit to you6 ,ships also1--he talks often about ships3 ,huge moving mountains1 they spread-out their cloth wings1 go bounding through the water there1 ,heaven's wind driving them2 anon they lie motionless1 ,god has withdrawn the wind1 they lie dead1 and cannot stir6 ,miracles8 cries he2 ,what miracle would you have8 ,are not you yourselves there8 ,god made you1 shaped you out of a little clay4 ,ye were small once2 a few years ago ye were not at all4 ,ye have beauty1 strength1 thoughts1 ye have compassion on one another4 ,old age comes-on you1 and gray hairs2 your strength fades into feebleness2 ye sink down1 and again are not4 ,ye have compassion on one another3 this struck me much3 ,allah might have made you having no compassion on one another1--how had it been then6 ,this is a great direct thought1 a glance at first-hand into the very fact of things4 ,rude vestiges of poetic genius1 of whatsoever is best and truest1 are visible in this man4 ,a strong untutored intellect2 eyesight1 heart3 a strong wild man1--might have shaped himself into ,poet1 ,king1 ,priest1 any kind of ,hero4 ,to his eyes it is forever clear that this world wholly is miraculous4 ,he sees what1 as we said once before1 all great thinkers1 the rude ,scandinavians themselves1 in one way or other1 have contrived to see3 ,that this so solid-looking material world is1 at bottom1 in very deed1 ,nothing2 is a visual and tactual ,manifestation of ,god's-power and presence1--a shadow hung-out by ,him on the bosom of the void ,infinite2 nothing more4 ,the mountains1 he says1 these great rock-mountains1 they shall dissipate themselves like clouds2 melt into the ,blue as clouds do1 and not be6 ,he figures the ,earth1 in the ,arab fashion1 ,sale tells us1 as an immense ,plain or flat ,plate of ground1 the mountains are set on that to steady it4 ,at the ,last ,day they shall disappear like clouds2 the whole ,earth shall go spinning1 whirl itself off into wreck1 and as dust and vapor vanish in the ,inane4 ,allah withdraws his hand from it1 and it ceases to be4 ,the universal empire of ,allah1 presence everywhere of an unspeakable ,power1 a ,splendor1 and a ,terror not to be named1 as the true force1 essence and reality1 in all things whatsoever1 was continually clear to this man4 ,what a modern talks-of by the name1 ,forces of ,nature1 ,laws of ,nature2 and does not figure as a divine thing2 not even as one thing at all1 but as a set of things1 undivine enough1--saleable1 curious1 good for propelling steamships6 ,with our ,sciences and ,cyclopaedias1 we are apt to forget the divineness1 in those laboratories of ours4 ,we ought not to forget it6 ,that once well forgotten1 ,i know not what else were worth remembering4 ,most sciences1 ,i think1 were then a very dead thing2 withered1 contentious1 empty2--a thistle in late autumn4 ,the best science1 without this1 is but as the dead timber2 it is not the growing tree and forest1--which gives ever-new timber1 among other things6 ,man cannot know either1 unless he can worship in some way4 ,his knowledge is a pedantry1 and dead thistle1 otherwise4 ,much has been said and written about the sensuality of ,mohammed's ,religion2 more than was just4 ,the indulgences1 criminal to us1 which he permitted1 were not of his appointment2 he found them practised1 unquestioned from immemorial time in ,arabia2 what he did was to curtail them1 restrict them1 not on one but on many sides4 ,his ,religion is not an easy one3 with rigorous fasts1 lavations1 strict complex formulas1 prayers five times a day1 and abstinence from wine1 it did not succeed by being an easy religion4 ,as if indeed any religion1 or cause holding of religion1 could succeed by that6 ,it is a calumny on men to say that they are roused to heroic action by ease1 hope of pleasure1 recompense1--sugar-plums of any kind1 in this world or the next6 ,in the meanest mortal there lies something nobler4 ,the poor swearing soldier1 hired to be shot1 has his honor of a soldier1 different from drill-regulations and the shilling a day4 ,it is not to taste sweet things1 but to do noble and true things1 and vindicate himself under ,god's ,heaven as a god-made ,man1 that the poorest son of ,adam dimly longs4 ,show him the way of doing that1 the dullest daydrudge kindles into a hero4 ,they wrong man greatly who say he is to be seduced by ease4 ,difficulty1 abnegation1 martyrdom1 death are the allurements that act on the heart of man4 ,kindle the inner genial life of him1 you have a flame that burns-up all lower considerations4 ,not happiness1 but something higher3 one sees this even in the frivolous classes1 with their point of honor and the like4 ,not by flattering our appetites2 no1 by awakening the ,heroic that slumbers in every heart1 can any ,religion gain followers4 ,mohammed himself1 after all that can be said about him1 was not a sensual man4 ,we shall err widely if we consider this man as a common voluptuary1 intent mainly on base enjoyments1--nay on enjoyments of any kind4 ,his household was of the frugalest2 his common diet barley-bread and water3 sometimes for months there was not a fire once lighted on his hearth4 ,they record with just pride that he would mend his own shoes1 patch his own cloak4 ,a poor1 hard-toiling1 ill-provided man2 careless of what vulgar men toil for4 ,not a bad man1 ,i should say2 something better in him than hunger of any sort1--or these wild ,arab men1 fighting and jostling three-and-twenty years at his hand1 in close contact with him always1 would not have reverenced him so6 ,they were wild men1 bursting ever and anon into quarrel1 into all kinds of fierce sincerity2 without right worth and manhood1 no man could have commanded them4 ,they called him ,prophet1 you say8 ,why1 he stood there face to face with them2 bare1 not enshrined in any mystery2 visibly clouting his own cloak1 cobbling his own shoes2 fighting1 counselling1 ordering in the midst of them3 they must have seen what kind of a man he was1 let him be called what you like6 ,no emperor with his tiara was obeyed as this man in a cloak of his own clouting during three-and-twenty years of rough actual trial4 ,i find something of a veritable ,hero necessary for that1 of itself4 ,his last words are a prayer2 broken ejaculations of a heart struggling up1 in trembling hope1 towards its ,maker4 ,we cannot say that his religion made him worse2 it made him better2 good1 not bad4 ,generous things are recorded of him3 when he lost his ,daughter1 the thing he answers is1 in his own dialect1 everyway sincere1 and yet equivalent to that of ,christians1 ,the ,lord giveth1 and the ,lord taketh away2 blessed be the name of the ,lord4 ,he answered in like manner of ,seid1 his emancipated well-beloved ,slave1 the second of the believers4 ,seid had fallen in the ,war of ,tabc1 the first of ,mohammed's fightings with the ,greeks4 ,mohammed said1 ,it was well2 ,seid had done his ,master's work1 ,seid had now gone to his ,master3 it was all well with ,seid4 ,yet ,seid's daughter found him weeping over the body2--the old gray-haired man melting in tears6 ,what do ,i see8 said she4--,you see a friend weeping over his friend4--,he went out for the last time into the mosque1 two days before his death2 asked1 ,if he had injured any man8 ,let his own back bear the stripes4 ,if he owed any man8 ,a voice answered1 ,yes1 me three drachms1 borrowed on such an occasion4 ,mohammed ordered them to be paid3 ,better be in shame now1 said he1 than at the ,day of ,judgment4--,you remember ,kadijah1 and the ,no1 by ,allah6 ,traits of that kind show us the genuine man1 the brother of us all1 brought visible through twelve centuries1--the veritable ,son of our common ,mother4 ,withal ,i like ,mohammed for his total freedom from cant4 ,he is a rough self-helping son of the wilderness2 does not pretend to be what he is not4 ,there is no ostentatious pride in him2 but neither does he go much upon humility3 he is there as he can be1 in cloak and shoes of his own clouting2 speaks plainly to all manner of ,persian ,kings1 ,greek ,emperors1 what it is they are bound to do2 knows well enough1 about himself1 the respect due unto thee4 ,in a life-and-death war with ,bedouins1 cruel things could not fail2 but neither are acts of mercy1 of noble natural pity and generosity1 wanting4 ,mohammed makes no apology for the one1 no boast of the other4 ,they were each the free dictate of his heart2 each called-for1 there and then4 ,not a mealy-mouthed man6 ,a candid ferocity1 if the case call for it1 is in him2 he does not mince matters6 ,the ,war of ,tabc is a thing he often speaks of3 his men refused1 many of them1 to march on that occasion2 pleaded the heat of the weather1 the harvest1 and so forth2 he can never forget that4 ,your harvest8 ,it lasts for a day4 ,what will become of your harvest through all ,eternity8 ,hot weather8 ,yes1 it was hot2 but ,hell will be hotter6 ,sometimes a rough sarcasm turns-up3 ,he says to the unbelievers1 ,ye shall have the just measure of your deeds at that ,great ,day4 ,they will be weighed-out to you2 ye shall not have short weight6--,everywhere he fixes the matter in his eye2 he sees it3 his heart1 now and then1 is as if struck dumb by the greatness of it4 ,assuredly1 he says2 that word1 in the ,koran1 is written-down sometimes as a sentence by itself3 ,assuredly4 ,no ,dilettanteism in this ,mohammed2 it is a business of ,reprobation and ,salvation with him1 of ,time and ,eternity3 he is in deadly earnest about it6 ,dilettanteism1 hypothesis1 speculation1 a kind of amateur-search for ,truth1 toying and coquetting with ,truth3 this is the sorest sin4 ,the root of all other imaginable sins4 ,it consists in the heart and soul of the man never having been open to ,truth2--living in a vain show4 ,such a man not only utters and produces falsehoods1 but is himself a falsehood4 ,the rational moral principle1 spark of the ,divinity1 is sunk deep in him1 in quiet paralysis of life-death4 ,the very falsehoods of ,mohammed are truer than the truths of such a man4 ,he is the insincere man3 smooth-polished1 respectable in some times and places2 inoffensive1 says nothing harsh to anybody2 most cleanly1--just as carbonic acid is1 which is death and poison4 ,we will not praise ,mohammed's moral precepts as always of the superfinest sort2 yet it can be said that there is always a tendency to good in them2 that they are the true dictates of a heart aiming towards what is just and true4 ,the sublime forgiveness of ,christianity1 turning of the other cheek when the one has been smitten1 is not here3 you are to revenge yourself1 but it is to be in measure1 not overmuch1 or beyond justice4 ,on the other hand1 ,islam1 like any great ,faith1 and insight into the essence of man1 is a perfect equalizer of men3 the soul of one believer outweighs all earthly kingships2 all men1 according to ,islam too1 are equal4 ,mohammed insists not on the propriety of giving alms1 but on the necessity of it3 he marks-down by law how much you are to give1 and it is at your peril if you neglect4 ,the tenth part of a man's annual income1 whatever that may be1 is the property of the poor1 of those that are afflicted and need help4 ,good all this3 the natural voice of humanity1 of pity and equity dwelling in the heart of this wild ,son of ,nature speaks so4 ,mohammed's ,paradise is sensual1 his ,hell sensual3 true2 in the one and the other there is enough that shocks all spiritual feeling in us4 ,but we are to recollect that the ,arabs already had it so2 that ,mohammed1 in whatever he changed of it1 softened and diminished all this4 ,the worst sensualities1 too1 are the work of doctors1 followers of his1 not his work4 ,in the ,koran there is really very little said about the joys of ,paradise2 they are intimated rather than insisted on4 ,nor is it forgotten that the highest joys even there shall be spiritual2 the pure ,presence of the ,highest1 this shall infinitely transcend all other joys4 ,he says1 ,your salutation shall be1 ,peace4 ,salam1 ,have ,peace6--the thing that all rational souls long for1 and seek1 vainly here below1 as the one blessing4 ,ye shall sit on seats1 facing one another3 all grudges shall be taken away out of your hearts4 ,all grudges6 ,ye shall love one another freely2 for each of you1 in the eyes of his brothers1 there will be ,heaven enough6 ,in reference to this of the sensual ,paradise and ,mohammed's sensuality1 the sorest chapter of all for us1 there were many things to be said2 which it is not convenient to enter upon here4 ,two remarks only ,i shall make1 and therewith leave it to your candor4 ,the first is furnished me by ,goethe2 it is a casual hint of his which seems well worth taking note of4 ,in one of his ,delineations1 in ,meister's ,travels it is1 the hero comes-upon a ,society of men with very strange ways1 one of which was this3 ,we require1 says the ,master1 that each of our people shall restrict himself in one direction1 shall go right against his desire in one matter1 and make himself do the thing he does not wish1 should we allow him the greater latitude on all other sides4 ,there seems to me a great justness in this4 ,enjoying things which are pleasant2 that is not the evil3 it is the reducing of our moral self to slavery by them that is4 ,let a man assert withal that he is king over his habitudes2 that he could and would shake them off1 on cause shown3 this is an excellent law4 ,the ,month ,ramadhan for the ,moslem1 much in ,mohammed's ,religion1 much in his own ,life1 bears in that direction2 if not by forethought1 or clear purpose of moral improvement on his part1 then by a certain healthy manful instinct1 which is as good4 ,but there is another thing to be said about the ,mohammedan ,heaven and ,hell4 ,this namely1 that1 however gross and material they may be1 they are an emblem of an everlasting truth1 not always so well remembered elsewhere4 ,that gross sensual ,paradise of his2 that horrible flaming ,hell2 the great enormous ,day of ,judgment he perpetually insists on3 what is all this but a rude shadow1 in the rude ,bedouin imagination1 of that grand spiritual ,fact1 and ,beginning of ,facts1 which it is ill for us too if we do not all know and feel3 the ,infinite ,nature of ,duty8 ,that man's actions here are of infinite moment to him1 and never die or end at all2 that man1 with his little life1 reaches upwards high as ,heaven1 downwards low as ,hell1 and in his threescore years of ,time holds an ,eternity fearfully and wonderfully hidden3 all this had burnt itself1 as in flame-characters1 into the wild ,arab soul4 ,as in flame and lightning1 it stands written there2 awful1 unspeakable1 ever present to him4 ,with bursting earnestness1 with a fierce savage sincerity1 halt1 articulating1 not able to articulate1 he strives to speak it1 bodies it forth in that ,heaven and that ,hell4 ,bodied forth in what way you will1 it is the first of all truths4 ,it is venerable under all embodiments4 ,what is the chief end of man here below8 ,mohammed has answered this question1 in a way that might put some of us to shame6 ,he does not1 like a ,bentham1 a ,paley1 take ,right and ,wrong1 and calculate the profit and loss1 ultimate pleasure of the one and of the other2 and summing all up by addition and subtraction into a net result1 ask you1 ,whether on the whole the ,right does not preponderate considerably8 ,no2 it is not better to do the one than the other2 the one is to the other as life is to death1--as ,heaven is to ,hell4 ,the one must in nowise be done1 the other in nowise left undone4 ,you shall not measure them2 they are incommensurable3 the one is death eternal to a man1 the other is life eternal4 ,benthamee ,utility1 virtue by ,profit and ,loss2 reducing this ,god's-world to a dead brute ,steam-engine1 the infinite celestial ,soul of ,man to a kind of ,hay-balance for weighing hay and thistles on1 pleasures and pains on3--if you ask me which gives1 ,mohammed or they1 the beggarlier and falser view of ,man and his ,destinies in this ,universe1 ,i will answer1 ,it is not ,mohammed6-- ,on the whole1 we will repeat that this ,religion of ,mohammed's is a kind of ,christianity2 has a genuine element of what is spiritually highest looking through it1 not to be hidden by all its imperfections4 ,the ,scandinavian ,god ,wish1 the god of all rude men1--this has been enlarged into a ,heaven by ,mohammed2 but a ,heaven symbolical of sacred ,duty1 and to be earned by faith and well-doing1 by valiant action1 and a divine patience which is still more valiant4 ,it is ,scandinavian ,paganism1 and a truly celestial element super-added to that4 ,call it not false2 look not at the falsehood of it1 look at the truth of it4 ,for these twelve centuries1 it has been the religion and life-guidance of the fifth part of the whole kindred of ,mankind4 ,above all things1 it has been a religion heartily believed4 ,these ,arabs believe their religion1 and try to live by it6 ,no ,christians1 since the early ages1 or only perhaps the ,english ,puritans in modern times1 have ever stood by their ,faith as the ,moslem do by theirs1--believing it wholly1 fronting ,time with it1 and ,eternity with it4 ,this night the watchman on the streets of ,cairo when he cries1 ,who goes8 will hear from the passenger1 along with his answer1 ,there is no ,god but ,god4 ,allah akbar1 ,islam1 sounds through the souls1 and whole daily existence1 of these dusky millions4 ,zealous missionaries preach it abroad among ,malays1 black ,papuans1 brutal ,idolaters2--displacing what is worse1 nothing that is better or good4 ,to the ,arab ,nation it was as a birth from darkness into light2 ,arabia first became alive by means of it4 ,a poor shepherd people1 roaming unnoticed in its deserts since the creation of the world3 a ,hero-,prophet was sent down to them with a word they could believe3 see1 the unnoticed becomes world-notable1 the small has grown world-great2 within one century afterwards1 ,arabia is at ,grenada on this hand1 at ,delhi on that2--glancing in valor and splendor and the light of genius1 ,arabia shines through long ages over a great section of the world4 ,belief is great1 life-giving4 ,the history of a ,nation becomes fruitful1 soul-elevating1 great1 so soon as it believes4 ,these ,arabs1 the man ,mohammed1 and that one century1--is it not as if a spark had fallen1 one spark1 on a world of what seemed black unnoticeable sand2 but lo1 the sand proves explosive powder1 blazes heaven-high from ,delhi to ,grenada6 ,i said1 the ,great ,man was always as lightning out of ,heaven2 the rest of men waited for him like fuel1 and then they too would flame4 ,,the ,,koran ,,chapter ,i ,entitled1 the ,preface1 or ,introduction--,revealed at ,mecca ,in the ,name of the ,most ,merciful ,god4 ,praise be to ,god1 the ,lord of all creatures1 the most merciful1 the king of the day of judgment4 ,thee do we worship1 and of thee do we beg assistance4 ,direct us in the right way1 in the way of those to whom thou hast been gracious2 not of those against whom thou art incensed1 nor of those who go astray4#ba ,footnote #ba3 ,this chapter is a prayer1 and held in great veneration by the ,mohammedans1 who give it several other honorable titles2 as the chapter of prayer1 of praise1 of thanksgiving1 of treasure4 ,they esteem it as the quintessence of the whole ,koran1 and often repeat it in their devotions both public and private1 as the ,christians do the ,lord's ,prayer4 ,,chapter ,,ii ,entitled1 the ,cow#bb--,revealed ,partly at ,mecca1 and ,partly at ,medina ,in the ,name of the ,most ,merciful ,god1 ,a4,l4,m4 ,there is no doubt in this book2 it is a direction to the pious1 who believe in the mysteries of faith1 who observe the appointed times of prayer1 and distribute alms out of what we have bestowed on them2 and who believe in that revelation1 which hath been sent down unto thee1 and that which hath been sent down unto the prophets before thee1 and have firm assurance in the life to come3 these are directed by their ,lord1 and they shall prosper4 ,as for the unbelievers1 it will be equal to them whether thou admonish them1 or do not admonish them2 they will not believe4 ,god hath sealed up their hearts and their hearing2 a dimness covereth their sight1 and they shall suffer a grievous punishment4 ,there are some who say1 ,we believe in ,god and the last day1 but are not really believers2 they seek to deceive ,god1 and those who do believe1 but they deceive themselves only1 and are not sensible thereof4 ,there is an infirmity in their hearts1 and ,god hath increased that infirmity2 and they shall suffer a most painful punishment because they have disbelieved4 ,when one saith unto them1 ,act not corruptly in the earth1 they reply1 ,verily1 we are men of integrity4 ,are not they themselves corrupt doers8 but they are not sensible thereof4 ,and when one saith unto them1 ,believe ye as others believe2 they answer1 ,shall we believe as fools believe8 ,are not they themselves fools8 but they know it not4 ,when they meet those who believe1 they say1 ,we do believe3 but when they retire privately to their devils1 they say1 ,we really hold with you1 and only mock at those people3 ,god shall mock at them1 and continue them in their impiety2 they shall wander in confusion4 ,these are the men who have purchased error at the price of true direction3 but their traffic hath not been gainful1 neither have they been rightly directed4 ,they are like unto one who kindleth a fire1 and when it hath enlightened all around him1 ,god taketh away their light and leaveth them in darkness1 they shall not see2 they are deaf1 dumb1 and blind1 therefore will they not repent4 ,or like a stormy cloud from heaven1 fraught with darkness1 thunder1 and lightning1 they put their fingers in their ears1 because of the noise of the thunder1 for fear of death2 ,god encompasseth the infidels3 the lightning wanteth but little of taking away their sight2 so often as it enlighteneth them1 they walk therein1 but when darkness cometh on them1 they stand still2 and if ,god so pleased1 ,he would certainly deprive them of their hearing and their sight1 for ,god is almighty4 ,o men of ,mecca6 serve your ,lord who hath created you1 and those who have been before you3 peradventure ye will fear him2 who hath spread the earth as a bed for you1 and the heaven as a covering1 and hath caused water to descend from heaven1 and thereby produced fruits for your sustenance4 ,set not up therefore any equals unto ,god1 against your own knowledge4 ,if ye be in doubt concerning that revelation which we have sent down unto our servant1 produce a chapter like unto it1 and call upon your witnesses1 besides ,god1 if ye say truth4 ,but if ye do it not1 nor shall ever be able to do it1 justly fear the fire whose fuel is men and stones1 prepared for the unbelievers4 ,but bear good tidings unto those who believe1 and do good works1 that they shall have gardens watered by rivers2 so often as they eat of the fruit thereof for sustenance1 they shall say1 ,this is what we have formerly eaten of2 and they shall be supplied with several sorts of fruit having a mutual resemblance to one another4 ,there shall they enjoy wives subject to no impurity1 and there shall they continue forever4 ,moreover ,god will not be ashamed to propound in a parable a gnat1 or even a more despicable thing3 for they who believe will know it to be the truth from their ,lord2 but the unbelievers will say1 ,what meaneth ,god by this parable8 he will thereby mislead many1 and will direct many thereby3 but he will not mislead any thereby1 except the transgressors1 who make void the covenant of ,god after the establishing thereof1 and cut in sunder that which ,god hath commanded to be joined1 and act corruptly in the earth2 they shall perish4 ,how is it that ye believe not in ,god8 ,since ye were dead1 and he gave you life2 he will hereafter cause you to die1 and will again restore you to life2 then shall ye return unto him4 ,it is he who hath created for you whatsoever is on earth1 and then set his mind to the creation of heaven1 and formed it into seven heavens2 he knoweth all things4 ,when thy ,lord said unto the angels1 ,i am going to place a substitute on earth1#bc they said1 ,wilt thou place there one who will do evil therein1 and shed blood8 but we celebrate thy praise1 and sanctify thee4 ,god answered1 ,verily ,i know that which ye know not2 and he taught ,adam the names of all things1 and then proposed them to the angels1 and said1 ,declare unto me the names of these things if ye say truth4 ,they answered1 ,praise be unto thee1 we have no knowledge but what thou teachest us1 for thou art knowing and wise4 ,god said1 ,o ,adam1 tell them their names4 ,and when he had told them their names1 ,god said1 ,did ,i not tell you that ,i know the secrets of heaven and earth1 and know that which ye discover1 and that which ye conceal8 ,and when we said unto the angels1 ,worship ,adam1 they all worshipped him1 except ,eblis1 who refused1 and was puffed up with pride1 and became of the number of unbelievers4#bd ,and we said1 ,o ,adam1 dwell thou and thy wife in the garden1 and eat of the fruit thereof plentifully wherever ye will2 but approach not this tree1 lest ye become of the number of the transgressors4 ,but ,satan caused them to forfeit paradise1 and turned them out of the state of happiness wherein they had been2 whereupon we said1 ,get ye down1 the one of you an enemy unto the other2 and there shall be a dwelling-place for you on earth1 and a provision for a season4 ,and ,adam learned words of prayer from his ,lord1 and ,god turned unto him1 for he is easy to be reconciled and merciful4 ,we said1 ,get ye all down from hence2 hereafter shall there come unto you a direction from me1 and whoever shall follow my direction1 on them shall no fear come1 neither shall they be grieved2 but they who shall be unbelievers1 and accuse our signs of falsehood1 they shall be the companions of hell fire1 therein shall they remain forever4 ,o children of ,israel1#be remember my favor wherewith ,i have favored you2 and perform your covenant with me and ,i will perform my covenant with you2 and revere me2 and believe in the revelation which ,i have sent down1 confirming that which is with you1 and be not the first who believe not therein1 neither exchange my signs for a small price2 and fear me4 ,clothe not the truth with vanity1 neither conceal the truth against your own knowledge2 observe the stated times of prayer1 and pay your legal alms1 and bow down yourselves with those who bow down4 ,will ye command men to do justice1 and forget your own souls8 yet ye read the book of the law3 do ye not therefore understand8 ,ask help with perseverance and prayer2 this indeed is grievous1 unless to the humble1 who seriously think they shall meet their ,lord1 and that to him they shall return4 ,o children of ,israel1 remember my favor wherewith ,i have favored you1 and that ,i have preferred you above all nations3 dread the day wherein one soul shall not make satisfaction for another soul1 neither shall any intercession be accepted from them1 nor shall any compensation be received1 neither shall they be helped4 ,remember when we delivered you from the people of ,pharaoh1 who grievously oppressed you1 they slew your male children1 and let your females live3 therein was a great trial from your ,lord4 ,and when we divided the sea for you and delivered you1 and drowned ,pharaoh's people while ye looked on4 ,and when we treated with ,moses forty nights2 then ye took the calf#bf for your ,god1 and did evil2 yet afterwards we forgave you1 that peradventure ye might give thanks4 ,and when we gave ,moses the book of the law1 and the distinction between good and evil1 that peradventure ye might be directed4 ,and when ,moses said unto his people1 ,o my people1 verily ye have injured your own souls1 by your taking the calf for your ,god2 therefore be turned unto your ,creator1 and slay those among you who have been guilty of that crime2 this will be better for you in the sight of your ,creator2 and thereupon he turned unto you1 for he is easy to be reconciled1 and merciful4 ,and when ye said1 ,o ,moses1 we will not believe thee1 until we see ,god manifestly2 therefore a punishment came upon you1 while ye looked on2 then we raised you to life after ye had been dead1 that peradventure ye might give thanks4 ,and we caused clouds to overshadow you1 and manna and quails#bg to descend upon you1 saying1 ,eat of the good things which we have given you for food3 and they injured not us1 but injured their own souls4 ,and when we said1 ,enter into this city1 and eat of the provisions thereof plentifully as ye will2 and enter the gate worshipping1 and say1 ,forgiveness6 we will pardon you your sins1 and give increase unto the well-doers4 ,but the ungodly changed the expression into another1 different from what had been spoken unto them2 and we sent down upon the ungodly indignation from heaven1 because they had transgressed4 ,and when ,moses asked drink for his people1 we said1 ,strike the rock with thy rod2 and there gushed thereout twelve fountains according to the number of the tribes1 and all men knew their respective drinking-place4 ,eat and drink of the bounty of ,god1 and commit not evil in the earth1 acting unjustly4 ,and when ye said1 ,o ,moses1 we will by no means be satisfied with one kind of food2 pray unto thy ,lord therefore for us1 that he would produce for us of that which the earth bringeth forth1 herbs1 and cucumbers1 and garlic1 and lentils1 and onions2 ,moses answered1 ,will ye exchange that which is better1 for that which is worse8 ,get ye down into ,egypt1 for there shall ye find what ye desire2 and they were smitten with vileness and misery1 and drew on themselves indignation from ,god4 ,this they suffered1 because they believed not in the signs of ,god1 and killed the prophets unjustly2 this1 because they rebelled and transgressed4 ,surely those who believe1 and those who ,judaize1 and ,christians1 and ,sabeans1 whoever believeth in ,god1 and the last day1 and doth that which is right1 they shall have their reward with their ,lord2 there shall come no fear on them1 neither shall they be grieved4 ,call to mind also when we accepted your covenant1 and lifted up the mountain of ,sinai over you1 saying1 ,receive the law which we have given you1 with a resolution to keep it1 and remember that which is contained therein1 that ye may beware4 ,after this ye again turned back1 so that if it had not been for ,god's indulgence and mercy towards you1 ye had certainly been destroyed4 ,moreover1 ye know what befell those of your nation who transgressed on the ,sabbath day3 ,we said unto them1 ,be ye changed into apes1 driven away from the society of men4 ,and we made them an example unto those who were contemporary with them1 and unto those who came after them1 and a warning to the pious4 ,and when ,moses said unto his people1 ,verily ,god commandeth you to sacrifice a cow2#bh they answered1 ,dost thou make a jest of us8 ,moses said1 ,god forbid that ,i should be one of the foolish4 ,they said1 ,pray for us unto thy ,lord1 that he would show us what cow it is4 ,moses answered1 ,he saith1 ,she is neither an old cow1 nor a young heifer1 but of a middle-age between both3 do ye therefore that which ye are commanded4 ,they said1 ,pray for us unto the ,lord1 that he would show us what color she is of4 ,moses answered1 ,he saith1 ,she is a red cow1 intensely red1 her color rejoiceth the beholders4 ,they said1 ,pray for us unto thy ,lord1 that he would further show us what cow it is1 for several cows with us are like one another1 and we1 if ,god please1 will be directed4 ,moses answered1 ,he saith1 ,she is a cow not broken to plough the earth1 or water the field3 a sound one1 there is no blemish in her4 ,they said1 ,now hast thou brought the truth4 ,then they sacrificed her2 yet they wanted little of leaving it undone4 ,and when ye slew a man1 and contended among yourselves concerning him1 ,god brought forth to light that which ye concealed4 ,for we said1 ,strike the dead body with part of the sacrificed cow2 so ,god raiseth the dead to life1 and showeth you his signs1 that peradventure ye may understand4 ,then were your hearts hardened after this1 even as stones1 or exceeding them in hardness3 for from some stones have rivers burst forth1 others have been rent in sunder1 and water hath issued from them1 and others have fallen down for fear of ,god4 ,but ,god is not regardless of that which ye do4 ,do ye therefore desire that the ,jews should believe you8 yet a part of them heard the word of ,god1 and then perverted it1 after they had understood it1 against their own conscience4 ,and when they meet the true believers1 they say1 ,we believe3 but when they are privately assembled together1 they say1 ,will ye acquaint them with what ,god hath revealed unto you1 that they may dispute with you concerning it in the presence of your ,lord8 ,do ye not therefore understand8 ,do not they know that ,god knoweth that which they conceal as well as that which they publish8 ,but there are illiterate men among them1 who know not the book of the law1 but only lying stories1 although they think otherwise4 ,and woe unto them who transcribe corruptly the book of the law with their hands1 and then say1 ,this is from ,god3 that they may sell it for a small price4 ,therefore woe unto them because of that which their hands have written2 and woe unto them for that which they have gained4 ,they say1 ,the fire of hell shall not touch us but for a certain number of days4 ,answer1 ,have ye received any promise from ,god to that purpose8 for ,god will not act contrary to his promise3 or do ye speak concerning ,god that which ye know not8 ,verily whoso doth evil1 and is encompassed by his iniquity1 they shall be the companions of hell fire1 they shall remain therein forever3 but they who believe and do good works1 they shall be the companions of paradise1 they shall continue therein forever4 ,remember also1 when we accepted the covenant of the children of ,israel1 saying1 ,ye shall not worship any other except ,god1 and ye shall show kindness to your parents and kindred1 and to orphans1 and to the poor1 and speak that which is good unto men1 and be constant at prayer1 and give alms4 ,afterwards ye turned back1 except a few of you1 and retired afar-off4 ,and when we accepted your covenant1 saying1 ,ye shall not shed your brother's blood1 nor dispossess one another of your habitations1 then ye confirmed it1 and were witnesses thereto4 ,afterwards ye were they who slew one another1 and turned several of your brethren out of their houses1 mutually assisting each other against them with injustice and enmity2 but if they come captives unto you1 ye redeem them3 yet it is equally unlawful for you to dispossess them4 ,do ye therefore believe in part of the book of the law1 and reject other parts thereof8 ,but whoso among you doth this1 shall have no other reward than shame in this life1 and on the day of resurrection they shall be sent to a most grievous punishment2 for ,god is not regardless of that which ye do4 ,these are they who have purchased this present life1 at the price of that which is to come2 wherefore their punishment shall not be mitigated1 neither shall they be helped4 ,we formerly delivered the book of the law unto ,moses1 and caused apostles to succeed him1 and gave evident miracles to ,jesus the son of ,mary1 and strengthened him with the holy spirit4 ,do ye therefore1 whenever an apostle cometh unto you with that which your souls desire not1 proudly reject him1 and accuse some of imposture1 and slay others8 ,the ,jews say1 ,our hearts are uncircumcised3 but ,god hath cursed them with their infidelity1 therefore few shall believe4 ,and when a book came unto them from ,god1 confirming the scriptures which were with them1 although they had before prayed for assistance against those who believed not1 yet when that came unto them which they knew to be from ,god1 they would not believe therein3 therefore the curse of ,god shall be on the infidels4 ,for a vile price have they sold their souls1 that they should not believe in that which ,god hath sent down2 out of envy1 because ,god sendeth down his favors to such of his servants as he pleaseth3 therefore they brought on themselves indignation on indignation2 and the unbelievers shall suffer an ignominious punishment4 ,when one saith unto them1 ,believe in that which ,god hath sent down2 they answer1 ,we believe in that which hath been sent down unto us3 and they reject what hath been revealed since1 although it be the truth1 confirming that which is with them4 ,say1 ,why therefore have ye slain the prophets of ,god in times past1 if ye be true believers8 ,moses formerly came unto you with evident signs1 but ye afterwards took the calf for your god and did wickedly4 ,and when we accepted your covenant1 and lifted the mountain of ,sinai over you1 saying1 ,receive the law which we have given you1 with a resolution to perform it1 and hear2 they said1 ,we have heard1 and have rebelled3 and they were made to drink down the calf into their hearts for their unbelief4 ,say1 ,a grievous thing hath your faith commanded you1 if ye be true believers4 ,say1 ,if the future mansion with ,god be prepared peculiarly for you1 exclusive of the rest of mankind1 wish for death1 if ye say truth3 but they will never wish for it1 because of that which their hands have sent before them2 ,god knoweth the wicked doers2 and thou shalt surely find them of all men the most covetous of life1 even more than the idolaters3 one of them would desire his life to be prolonged a thousand years1 but none shall reprieve himself from punishment1 that his life may be prolonged3 ,god seeth that which they do4 ,say1 ,whoever is an enemy to ,gabriel 7for he hath caused the ,koran to descend on thy heart1 by the permission of ,god1 confirming that which was before revealed1 a direction1 and good tidings to the faithful72 whosoever is an enemy to ,god1 or his angels1 or his apostles1 or to ,gabriel1 or ,michael1 verily ,god is an enemy to the unbelievers4 ,and now we have sent down unto thee evident signs1 and none will disbelieve them but the evil-doers4 ,whenever they make a covenant1 will some of them reject it8 yea1 the greater part of them do not believe4 ,and when there came unto them an apostle from ,god1 confirming that scripture which was with them1 some of those to whom the scriptures were given1 cast the book of ,god behind their backs1 as if they knew it not3 and they followed the device which the devils devised against the kingdom of ,solomon2 and ,solomon was not an unbeliever2 but the devils believed not1 they taught men sorcery1 and that which was sent down to the two angels at ,babel1 ,hart1 and ,mart3 yet those who taught no man until they had said1 ,verily we are a temptation1 therefore be not an unbeliever4 ,so men learned from those two a charm by which they might cause division between a man and his wife2 but they hurt none thereby1 unless by ,god's permission2 and they learned that which would hurt them1 and not profit them2 and yet they knew that he who bought that art should have no part in the life to come1 and woful is the price for which they have sold their souls1 if they knew it4 ,but if they had believed and feared ,god1 verily the reward they would have had from ,god would have been better1 if they had known it4 ,o true believers1 say not to our apostle1 ,raina2 but say1 ,ondhorna2#bi and hearken3 the infidels shall suffer a grievous punishment4 ,it is not the desire of the unbelievers1 either among those unto whom the scriptures have been given1 or among the idolaters1 that any good should be sent down unto you from your ,lord3 but ,god will appropriate his mercy unto whom he pleaseth2 for ,god is exceeding beneficent4 ,whatever verse we shall abrogate1 or cause thee to forget1 we will bring a better than it1 or one like unto it4 ,dost thou not know that ,god is almighty8 ,dost thou not know that unto ,god belongeth the kingdom of heaven and earth8 neither have ye any protector or helper except ,god4 ,will ye require of your apostle according to that which was formerly required of ,moses8 but he that hath exchanged faith for infidelity1 hath already erred from the straight way4 ,many of those unto whom the scriptures have been given1 desire to render you again unbelievers1 after ye have believed2 out of envy from their souls1 even after the truth is become manifest unto them2 but forgive them1 and avoid them1 till ,god shall send his command2 for ,god is omnipotent4 ,be constant in prayer1 and give alms2 and what good ye have sent before for your souls1 ye shall find it with ,god2 surely ,god seeth that which ye do4 ,they say1 ,verily none shall enter paradise1 except they who are ,jews or ,christians3 this is their wish4 ,say1 ,produce your proof of this1 if ye speak truth4 ,nay1 but he who resigneth himself to ,god1 and doth that which is right1 he shall have his reward with his ,lord2 there shall come no fear on them1 neither shall they be grieved4 ,the ,jews say1 ,the ,christians are grounded on nothing2 and the ,christians say1 ,the ,jews are grounded on nothing2 yet they both read the scriptures4 ,so likewise say they who know not the scripture1 according to their saying4 ,but ,god shall judge between them on the day of the resurrection1 concerning that about which they now disagree4 ,who is more unjust than he who prohibiteth the temples of ,god1 that his name should be remembered therein1 and who hasteth to destroy them8 ,those men cannot enter therein1 but with fear3 they shall have shame in this world1 and in the next a grievous punishment4 ,to ,god belongeth the east and the west2 therefore1 whithersoever ye turn yourselves to pray1 there is the face of ,god2 for ,god is omnipresent and omniscient4 ,they say ,god hath begotten children4 ,god forbid6 ,to him belongeth whatever is in heaven1 and on earth2 all is possessed by him1 the ,creator of heaven and earth2 and when he decreeth a thing1 he only saith unto it1 ,be1 and it is4 ,and they who know not the scriptures say1 ,unless ,god speak unto us1 or thou show us a sign1 we will not believe4 ,so said those before them1 according to their saying3 their hearts resemble each other4 ,we have already shown manifest signs unto people who firmly believe2 we have sent thee in truth1 a bearer of good tidings1 and a preacher2 and thou shalt not be questioned concerning the companions of hell4 ,but the ,jews will not be pleased with thee1 neither the ,christians1 until thou follow their religion2 say1 ,the direction of ,god is the true direction4 ,and verily if thou follow their desires1 after the knowledge which hath been given thee1 thou shalt find no patron or protector against ,god4 ,they to whom we have given the book of the ,koran1 and who read it with its true reading1 they believe therein2 and whoever believeth not therein1 they shall perish4 ,o children of ,israel1 remember my favor wherewith ,i have favored you1 and that ,i have preferred you before all nations2 and dread the day wherein one soul shall not make satisfaction for another soul1 neither shall any compensation be accepted from them1 nor shall any intercession avail1 neither shall they be helped4 ,remember when the ,lord tried ,abraham by certain words1 which he fulfilled3 ,god said1 ,verily ,i will constitute thee a model of religion unto mankind2 he answered1 ,and also of my posterity2 ,god said1 ,my covenant doth not comprehend the ungodly4 ,and when we appointed the holy house of ,mecca to be the place of resort for mankind1 and a place of security2 and said1 ,take the station of ,abraham for a place of prayer2 and we covenanted with ,abraham and ,ismael1 that they should cleanse my house for those who should compass it1 and those who should be devoutly assiduous there1 and those who should bow down and worship4 ,and when ,abraham said1 ,lord1 make this a territory of security1 and bounteously bestow fruits on its inhabitants1 such of them as believe in ,god and the last day2 ,god answered1 ,and whoever believeth not1 ,i will bestow on him little3 afterwards ,i will drive him to the punishment of hell fire2 an ill journey shall it be6 ,and when ,abraham and ,ismael raised the foundations of the house1 saying1 ,lord1 accept it from us1 for thou art he who heareth and knoweth3 ,lord1 make us also resigned unto thee1 and of our posterity a people resigned unto thee1 and show us our holy ceremonies1 and be turned unto us1 for thou art easy to be reconciled1 and merciful2 ,lord1 send them likewise an apostle from among them1 who may declare thy signs unto them1 and teach them the book of the ,koran and wisdom1 and may purify them2 for thou art mighty and wise4 ,who will be averse to the religion of ,abraham1 but he whose mind is infatuated8 ,surely we have chosen him in this world1 and in that which is to come he shall be one of the righteous4 ,when his ,lord said unto him1 ,resign thyself unto me1 he answered1 ,i have resigned myself unto the ,lord of all creatures4 ,and ,abraham bequeathed this religion to his children1 and ,jacob did the same1 saying1 ,my children1 verily1 ,god hath chosen this religion for you1 therefore die not1 unless ye also be resigned4 ,were ye present when ,jacob was at the point of death8 when he said to his sons1 ,whom will ye worship after me8 ,they answered1 ,we will worship thy ,god1 and the ,god of thy fathers1 ,abraham and ,ismael1 and ,isaac1 one ,god1 and to him will we be resigned4 ,that people are now passed away1 they have what they have gained1 and ye shall have what ye gain2 and ye shall not be questioned concerning that which they have done4 ,they say1 ,become ,jews or ,christians that ye may be directed4 ,say1 ,nay1 we follow the religion of ,abraham the orthodox1 who was no idolater4 ,say1 ,we believe in ,god1 and that which hath been sent down unto us1 and that which hath been sent down unto ,abraham1 and ,ismael1 and ,isaac1 and ,jacob1 and the tribes1 and that which was delivered unto ,moses1 and ,jesus1 and that which was delivered unto the prophets from their ,lord3 ,we make no distinction between any of them1 and to ,god are we resigned4 ,now if they believe according to what ye believe1 they are surely directed1 but if they turn back1 they are in schism4 ,god shall support thee against them1 for he is the hearer1 the wise4 ,the baptism of ,god#cj have we received1 and who is better than ,god to baptize8 him do we worship4 ,say1 ,will ye dispute with us concerning ,god1 who is our ,lord1 and your ,lord8 we have our works1 and ye have your works1 and unto him are we sincerely devoted4 ,will ye say1 ,truly ,abraham1 and ,ismael1 and ,isaac1 and ,jacob1 and the tribes were ,jews or ,christians8 ,say1 ,are ye wiser1 or ,god8 ,and who is more unjust than he who hideth the testimony which he hath received from ,god8 ,but ,god is not regardless of that which ye do4 ,that people are passed away1 they have what they have gained1 and ye shall have what ye gain1 nor shall ye be questioned concerning that which they have done4 ,the foolish men will say1 ,what hath turned them from their ,keblah1 towards which they formerly prayed8#ca ,say1 ,unto ,god belongeth the east and the west3 he directeth whom he pleaseth into the right way4 ,thus have we placed you1 ,o ,arabians1 an intermediate nation1 that ye may be witnesses against the rest of mankind1 and that the apostle may be a witness against you4 ,we appointed the ,keblah towards which thou didst formerly pray1 only that we might know him who followeth the apostle1 from him who turneth back on his heels2 though this change seem a great matter1 unless unto those whom ,god hath directed4 ,but ,god will not render your faith of no effect2 for ,god is gracious and merciful unto man4 ,we have seen thee turn about thy face towards heaven with uncertainty1 but we will cause thee to turn thyself towards a ,keblah that will please thee4 ,turn1 therefore1 thy face towards the holy temple of ,mecca2 and wherever ye be1 turn your faces towards that place4 ,they to whom the scripture hath been given1 know this to be truth from their ,lord4 ,god is not regardless of that which ye do4 ,verily although thou shouldst show unto those to whom the scripture hath been given all kinds of signs1 yet they will not follow thy ,keblah1 neither shalt thou follow their ,keblah2 nor will one part of them follow the ,keblah of the other4 ,and if thou follow their desires1 after the knowledge which hath been given thee1 verily thou wilt become one of the ungodly4 ,they to whom we have given the scripture know our apostle1 even as they know their own children2 but some of them hide the truth1 against their own knowledge4 ,truth is from thy ,lord1 therefore thou shalt not doubt4 ,every sect hath a certain tract of heaven to which they turn themselves in prayer2 but do ye strive to run after good things3 wherever ye be1 ,god will bring you all back at the resurrection1 for ,god is almighty4 ,and from what place soever thou comest forth1 turn thy face towards the holy temple2 for this is truth from thy ,lord2 neither is ,god regardless of that which ye do4 ,from what place soever thou comest forth1 turn thy face towards the holy temple2 and wherever ye be1 thitherward turn your faces1 lest men have matter of dispute against you2 but as for those among them who are unjust doers1 fear them not1 but fear me1 that ,i may accomplish my grace upon you1 and that ye may be directed4 ,as we have sent unto you an apostle from among you1 to rehearse our signs unto you1 and to purify you1 and to teach you the book of the ,koran and wisdom1 and to teach you that which ye knew not3 therefore remember me1 and ,i will remember you1 and give thanks unto me1 and be not unbelievers4 ,o true believers1 beg assistance with patience and prayer1 for ,god is with the patient4 ,and say not of those who are slain in fight for the religion of ,god1 that they are dead2 yea1 they are living3 but ye do not understand4 ,we will surely prove you by afflicting you in some measure with fear1 and hunger1 and decrease of wealth1 and loss of lives1 and scarcity of fruits2 but bear good tidings unto the patient1 who when a misfortune befalleth them1 say1 ,we are ,god's1 and unto him shall we surely return4 ,upon them shall be blessings from their ,lord and mercy1 and they are the rightly directed4 ,moreover ,safa and ,merwah are two of the monuments of ,god3 whoever therefore goeth on pilgrimage to the temple of ,mecca or visiteth it1 it shall be no crime in him if he compass them both4 ,and as for him who voluntarily performeth a good work2 verily ,god is grateful and knowing4 ,they who conceal any of the evident signs1 or the direction which we have sent down1 after what we have manifested unto men in the scripture1 ,god shall curse them2 and they who curse shall curse them4 ,but as for those who repent and amend1 and make known what they concealed1 ,i will be turned unto them1 for ,i am easy to be reconciled and merciful4 ,surely they who believe not1 and die in their unbelief1 upon them shall be the curse of ,god1 and of the angels1 and of all men2 they shall remain under it forever1 their punishment shall not be alleviated1 neither shall they be regarded4 ,your ,god is one ,god1 there is no ,god but ,he1 the most merciful4 ,now in the creation of heaven and earth1 and the vicissitude of night and day1 and in the ship which saileth in the sea1 laden with what is profitable for mankind1 and in the rain-water which ,god sendeth from heaven1 quickening thereby the dead earth1 and replenishing the same with all sorts of cattle1 and in the change of winds1 and the clouds that are compelled to do service between heaven and earth1 are signs to people of understanding3 yet some men take idols beside ,god1 and love them as with the love due to ,god2 but the true believers are more fervent in love towards ,god4 ,oh that they who act unjustly did perceive1 when they behold their punishment1 that all power belongeth unto ,god1 and that he is severe in punishing6 ,when those who have been followed1 shall separate themselves from their followers1 and shall see the punishment1 and the cords of relation between them shall be cut asunder2 the followers shall say1 ,if we could return to life1 we would separate ourselves from them1 as they have now separated themselves from us4 ,so ,god will show them their works2 they shall sigh grievously1 and shall not come forth from the fire of hell4 ,o men1 eat of that which is lawful and good on the earth2 and tread not in the steps of the devil1 for he is your open enemy4 ,verily he commandeth you evil and wickedness1 and that ye should say that of ,god which ye know not4 ,and when it is said unto them who believe not1 ,follow that which ,god hath sent down2 they answer1 ,nay1 but we will follow that which we found our fathers practised4 ,what8 though their fathers knew nothing1 and were not rightly directed8 ,the unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling1 or the sound of his voice4 ,they are deaf1 dumb1 and blind1 therefore they do not understand4 ,o true believers1 eat of the good things which we have bestowed on you for food1 and return thanks unto ,god1 if ye serve him4 ,verily he hath forbidden you to eat that which dieth of itself1 and blood1 and swine's flesh1 and that on which any other name but ,god's hath been invocated4#cb ,but he who is forced by necessity1 not lusting1 nor returning to transgress1 it shall be no crime in him if he eat of those things1 for ,god is gracious and merciful4 ,moreover they who conceal any part of the scripture which ,god hath sent down unto them1 and sell it for a small price1 they shall swallow into their bellies nothing but fire2 ,god shall not speak unto them on the day of resurrection1 neither shall he purify them1 and they shall suffer a grievous punishment4 ,these are they who have sold direction for error1 and pardon for punishment3 but how great will their suffering be in the fire6 ,this they shall endure1 because ,god sent down the book of the ,koran with truth1 and they who disagree concerning that book1 are certainly in a wide mistake4 ,it is not righteousness that ye turn your faces in prayer towards the east and the west1 but righteousness is of him who believeth in ,god and the last day1 and the angels1 and the scriptures1 and the prophets2 who giveth money for ,god's sake unto his kindred1 and unto orphans1 and the needy1 and the stranger1 and those who ask1 and for redemption of captives2 who is constant at prayer1 and giveth alms2 and of those who perform their covenant1 when they have covenanted1 and who behave themselves patiently in adversity1 and hardships1 and in time of violence3 these are they who are true1 and these are they who fear ,god4 ,o true believers1 the law of retaliation is ordained you for the slain3 the free shall die for the free1 and the servant for the servant1 and a woman for a woman2 but he whom his brother shall forgive1 may be prosecuted1 and obliged to make satisfaction according to what is just1 and a fine shall be set on him#cc with humanity4 ,this is indulgence from your ,lord1 and mercy4 ,and he who shall transgress after this1 by killing the murderer1 shall suffer a grievous punishment4 ,and in this law of retaliation ye have life1 ,o ye of understanding1 that peradventure ye may fear4 ,it is ordained you1 when any of you is at the point of death1 if he leave any goods1 that he bequeath a legacy to his parents and kindred1 according to what shall be reasonable4#cd ,this is a duty incumbent on those who fear ,god4 ,but he who shall change the legacy1 after he hath heard it bequeathed by the dying person1 surely the sin thereof shall be on those who change it1 for ,god is he who heareth and knoweth4 ,howbeit he who apprehendeth from the testator any mistake or injustice1 and shall compose the matter between them1 that shall be no crime in him1 for ,god is gracious and merciful4 ,o true believers1 a fast is ordained you1 as it was ordained unto those before you1 that ye may fear ,god4 ,a certain number of days shall ye fast3 but he among you who shall be sick1 or on a journey1 shall fast an equal number of other days4 ,and those who can keep it1 and do not1 must redeem their neglect by maintaining of a poor man4 ,and he who voluntarily dealeth better with the poor man than he is obliged1 this shall be better for him4 ,but if ye fast it will be better for you1 if ye knew it4 ,the month of ,ramadhan shall ye fast1 in which the ,koran was sent down from heaven1 a direction unto men1 and declarations of direction1 and the distinction between good and evil4 ,therefore let him among you who shall be present in this month1 fast the same month2 but he who shall be sick1 or on a journey1 shall fast the like number of other days4 ,god would make this an ease unto you1 and would not make it a difficulty unto you2 that ye may fulfil the number of days1 and glorify ,god1 for that he hath directed you1 and that ye may give thanks4 ,when my servants ask thee concerning me1 ,verily ,i am near2 ,i will hear the prayer of him that prayeth1 when he prayeth unto me3 but let them hearken unto me1 and believe in me1 that they may be rightly directed4 ,it is lawful for you on the night of the fast to go in unto your wives3 they are a garment unto you1 and ye are a garment unto them4 ,god knoweth that ye defraud yourselves therein1 wherefore he turneth unto you and forgiveth you4 ,now therefore go in unto them2 and earnestly desire that which ,god ordaineth you1 and eat and drink1 until ye can plainly distinguish a white thread from a black thread by the daybreak3 then keep the fast until night1 and go not in unto them1 but be constantly present in the places of worship4 ,these are the prescribed bounds of ,god1 therefore draw not near them to transgress them4 ,thus ,god declareth his signs unto men1 that ye may fear him4 ,consume not your wealth among yourselves in vain2 nor present it unto judges1 that ye may devour part of men's substance unjustly1 against your own consciences4 ,they will ask thee concerning the phases of the moon4 ,answer1 ,they are times appointed unto men1 and to show the season of the pilgrimage to ,mecca4 ,it is not righteousness that ye enter your houses by the back part thereof1 but righteousness is of him who feareth ,god4 ,therefore enter your houses by their doors2 and fear ,god1 that ye may be happy4 ,and fight for the religion of ,god against those who fight against you1 but transgress not by attacking them first1 for ,god loveth not the transgressors4 ,and kill them wherever ye find them1 and turn them out of that whereof they have dispossessed you2 for temptation to idolatry is more grievous than slaughter3 yet fight not against them in the holy temple1 until they attack you therein2 but if they attack you1 slay them there4 ,this shall be the reward of the infidels4 ,but if they desist1 ,god is gracious and merciful4 ,fight therefore against them1 until there be no temptation to idolatry1 and the religion be ,god's3 but if they desist1 then let there be no hostility1 except against the ungodly4 ,a sacred month for a sacred month1 and the holy limits of ,mecca1 if they attack you therein1 do ye also attack them therein in retaliation2 and whoever transgresseth against you by so doing1 do ye transgress against him in like manner as he hath transgressed against you1 and fear ,god1 and know that ,god is with those who fear him4 ,contribute out of your substance towards the defence of the religion of ,god1 and throw not yourselves with your own hands into perdition2 and do good1 for ,god loveth those who do good4 ,perform the pilgrimage of ,mecca1 and the visitation of ,god2 if ye be besieged1 send that offering which shall be the easiest2 and shave not your heads1 until your offering reacheth the place of sacrifice4 ,but whoever among you is sick1 or is troubled with any distemper of the head1 must redeem the shaving his head by fasting1 or alms1 or some offering4 ,when ye are secure from enemies1 he who tarrieth in the visitation of the temple of ,mecca until the pilgrimage1 shall bring that offering which shall be the easiest4 ,but he who findeth not anything to offer1 shall fast three days in the pilgrimage1 and seven when ye are returned3 they shall be ten days complete4 ,this is incumbent on him whose family shall not be present at the holy temple4 ,and fear ,god1 and know that ,god is severe in punishing4 ,the pilgrimage must be performed in the known months2 whosoever therefore purposeth to go on pilgrimage therein1 let him not know a woman1 nor transgress1 nor quarrel in the pilgrimage4 ,the good which ye do1 ,god knoweth it4 ,make provision for your journey2 but the best provision is piety3 and fear me1 ,o ye of understanding4 ,it shall be no crime in you1 if ye seek an increase from your ,lord1 by trading during the pilgrimage4 ,and when ye go in procession from ,arafat1 remember ,god near the holy monument2 and remember him for that he hath directed you1 although ye were before this of the number of those who go astray4 ,therefore go in procession from whence the people go in procession1 and ask pardon of ,god1 for ,god is gracious and merciful4 ,and when ye have finished your holy ceremonies1 remember ,god1 according as ye remember your fathers1 or with a more reverent commemoration4 ,there are some men who say1 ,o ,lord1 give us our portion in this world2 but such shall have no portion in the next life3 and there are others who say1 ,o ,lord1 give us good in this world1 and also good in the next world1 and deliver us from the torment of hell fire4 ,they shall have a portion of that which they have gained3 ,god is swift in taking an account4 ,remember ,god the appointed number of days2 but if any haste to depart from the valley of ,mina in two days1 it shall be no crime in him4 ,and if any tarry longer1 it shall be no crime in him1 in him who feareth ,god4 ,therefore fear ,god1 and know that unto him ye shall be gathered4 ,there is a man who causeth thee to marvel#ce by his speech concerning this present life1 and calleth ,god to witness that which is in his heart1 yet he is most intent in opposing thee2 and when he turneth away from thee1 he hasteth to act corruptly in the earth1 and to destroy that which is sown1 and springeth up2#cf but ,god loveth not corrupt doing4 ,and if one say unto him1 ,fear ,god2 pride seizeth him1 together with wickedness2 but hell shall be his reward1 and an unhappy couch shall it be4 ,there is also a man who selleth his soul for the sake of those things which are pleasing unto ,god2#cg and ,god is gracious unto his servants4 ,o true believers1 enter into the true religion wholly1 and follow not the steps of ,satan1 for he is your open enemy4 ,if ye have slipped after the declarations of our will have come unto you1 know that ,god is mighty and wise4 ,do the infidels expect less than that ,god should come down to them overshadowed with clouds1 and the angels also8 but the thing is decreed1 and to ,god shall all things return4 ,ask the children of ,israel how many evident signs we have showed them2 and whoever shall change the grace of ,god1 after it shall have come unto him1 verily ,god will be severe in punishing him4 ,the present life was ordained for those who believe not1 and they laugh the faithful to scorn2 but they who fear ,god shall be above them1 on the day of the resurrection3 for ,god is bountiful unto whom he pleaseth without measure4 ,mankind was of one faith1 and ,god sent prophets bearing good tidings1 and denouncing threats2 and sent down with them the scripture in truth1 that it might judge between men of that concerning which they disagreed3 and none disagreed concerning it1 except those to whom the same scriptures were delivered1 after the declarations of ,god's will had come unto them1 out of envy among themselves4 ,and ,god directed those who believed1 to that truth concerning which they disagreed1 by his will3 for ,god directeth whom he pleaseth into the right way4 ,did ye think ye should enter paradise1 when as yet no such thing had happened unto you1 as hath happened unto those who have been before you8 ,they suffered calamity and tribulation1 and were afflicted2 so that the apostle1 and they who believed with him1 said1 ,when will the help of ,god come8 ,is not the help of ,god nigh8 ,they will ask thee what they shall bestow in alms3 ,answer1 ,the good which ye bestow1 let it be given to parents1 and kindred1 and orphans1 and the poor1 and the stranger4 ,whatsoever good ye do1 ,god knoweth it4 ,war is enjoined you against the ,infidels2 but this is hateful unto you3 yet perchance ye hate a thing which is better for you1 and perchance ye love a thing which is worse for you3 but ,god knoweth and ye know not4 ,they will ask thee concerning the sacred month1 whether they may war therein3 ,answer1 ,to war therein is grievous2 but to obstruct the way of ,god1 and infidelity towards him1 and to keep men from the holy temple1 and to drive out his people from thence1 is more grievous in the sight of ,god1 and the temptation to idolatry is more grievous than to kill in the sacred months4 ,they will not cease to war against you1 until they turn you from your religion1 if they be able3 but whoever among you shall turn back from his religion1 and die an infidel1 their works shall be vain in this world and the next2 they shall be the companions of hell fire1 they shall remain therein forever4 ,but they who believe1 and who fly for the sake of religion1 and fight in ,god's cause1 they shall hope for the mercy of ,god2 for ,god is gracious and merciful4 ,they will ask thee concerning wine#ch and lots3#ci ,answer1 ,in both there is great sin1 and also some things of use unto men1 but their sinfulness is greater than their use4 ,they will ask thee also what they shall bestow in alms3 ,answer1 ,what ye have to spare4 ,thus ,god showeth his signs unto you1 that peradventure ye might seriously think of this present world1 and of the next4 ,they will also ask thee concerning orphans3 ,answer1 ,to deal righteously with them is best2 and if ye intermeddle with the management of what belongs to them1 do them no wrong2 they are your brethren3 ,god knoweth the corrupt dealer from the righteous2 and if ,god please1 he will surely distress you1 for ,god is mighty and wise4 ,marry not women who are idolaters1 until they believe3 verily a maid-servant who believeth is better than an idolatress1 although she please you more4 ,and give not women who believe in marriage to the idolaters1 until they believe2 for verily a servant who is a true believer1 is better than an idolater1 though he please you more4 ,they invite into hell fire1 but ,god inviteth unto paradise and pardon through his will1 and declareth his signs unto men1 that they may remember4 ,they will ask thee also concerning the courses of women3 ,answer1 ,they are a pollution3 therefore separate yourselves from women in their courses1 and go not near them until they be cleansed4 ,but when they are cleansed1 go in unto them as ,god hath commanded you1 for ,god loveth those who repent1 and loveth those who are clean4 ,your wives are your tillage2 go in therefore unto your tillage in what manner soever ye will3 and do first some act that may be profitable unto your souls2 and fear ,god1 and know that ye must meet him2 and bear good tidings unto the faithful4 ,make not ,god the object of your oaths1 that ye may deal justly1 and be devout1 and make peace among men2#dj for ,god is he who heareth and knoweth4 ,god will not punish you for an inconsiderate word in your oaths2 but he will punish you for that which your hearts have assented unto3 ,god is merciful and gracious4 ,they who vow to abstain from their wives1 are allowed to wait four months3 but if they go back from their vow1 verily ,god is gracious and merciful2 and if they resolve on a divorce1 ,god is he who heareth and knoweth4 ,the women who are divorced shall wait concerning themselves until they have their courses thrice1 and it shall not be lawful for them to conceal that which ,god hath created in their wombs1 if they believe in ,god and the last day2 and their husbands will act more justly to bring them back at this time1 if they desire a reconciliation4 ,the women ought also to behave towards their husbands in like manner as their husbands should behave towards them1 according to what is just3 but the men ought to have a superiority over them4 ,god is mighty and wise4 ,ye may divorce your wives twice2 and then either retain them with humanity1 or dismiss them with kindness4 ,but it is not lawful for you to take away anything of what ye have given them1 unless both fear that they cannot observe the ordinances of ,god4 ,and if ye fear that they cannot observe the ordinances of ,god1 it shall be no crime in either of them on account of that for which the wife shall redeem herself4 ,these are the ordinances of ,god2 therefore transgress them not2 for whoever transgresseth the ordinances of ,god1 they are unjust doers4 ,but if the husband divorce her a third time1 she shall not be lawful for him again1 until she marry another husband4 ,but if he also divorce her1 it shall be no crime in them1 if they return to each other1 if they think they can observe the ordinances of ,god2 and these are the ordinances of ,god3 he declareth them to people of understanding4 ,but when ye divorce women1 and they have fulfilled their prescribed time1 either retain them with humanity1 or dismiss them with kindness2 and retain them not by violence1 so that ye transgress2 for he who doth this1 surely injureth his own soul4 ,and make not the signs of ,god a jest3 but remember ,god's favor towards you1 and that he hath sent down unto you the book of the ,koran1 and wisdom1 admonishing you thereby2 and fear ,god1 and know that ,god is omniscient4 ,but when ye have divorced your wives1 and they have fulfilled their prescribed time1 hinder them not from marrying their husbands1 when they have agreed among themselves according to what is honorable4 ,this is given in admonition unto him among you who believeth in ,god1 and the last day4 ,this is most righteous for you1 and most pure4 ,god knoweth1 but ye know not4 ,mothers1 after they are divorced1 shall give suck unto their children two full years1 to him who desireth the time of giving suck to be completed2 and the father shall be obliged to maintain them and clothe them in the meantime1 according to that which shall be reasonable4 ,no person shall be obliged beyond his ability4 ,a mother shall not be compelled to what is unreasonable on account of her child1 nor a father on account of his child4 ,and the heir of the father shall be obliged to do in like manner4 ,but if they choose to wean the child before the end of two years1 by common consent and on mutual consideration1 it shall be no crime in them4 ,and if ye have a mind to provide a nurse for your children1 it shall be no crime in you1 in case ye fully pay what ye offer her1 according to that which is just4 ,and fear ,god1 and know that ,god seeth whatever ye do4 ,such of you as die1 and leave wives1 their wives must wait concerning themselves four months and ten days1 and when they shall have fulfilled their term1 it shall be no crime in you1 for that which they shall do with themselves1 according to what is reasonable4 ,god well knoweth that which ye do4 ,and it shall be no crime in you1 whether ye make public overtures of marriage unto such women1 within the said four months and ten days1 or whether ye conceal such your designs in your minds3 ,god knoweth that ye will remember them4 ,but make no promise unto them privately1 unless ye speak honorable words2 and resolve not on the knot of marriage1 until the prescribed time be accomplished2 and know that ,god knoweth that which is in your minds1 therefore beware of him1 and know that ,god is gracious and merciful4 ,it shall be no crime in you1 if ye divorce your wives1 so long as ye have not touched them1 nor settled any dowry on them4 ,and provide for them 7he who is at his ease must provide according to his circumstances1 and he who is straitened according to his circumstances7 necessaries1 according to what shall be reasonable4 ,this is a duty incumbent on the righteous4 ,but if ye divorce them before ye have touched them1 and have already settled a dowry on them1 ye shall give them half of what ye have settled1 unless they release any part1 or he release part in whose hand the knot of marriage is2 and if ye release the whole1 it will approach nearer unto piety4 ,and forget not liberality among you1 for ,god seeth that which ye do4 ,carefully observe the appointed prayers1 and the middle prayer1#da and be assiduous therein1 with devotion towards ,god4 ,but if ye fear any danger1 pray on foot or on horseback2 and when ye are safe1 remember ,god1 how he hath taught you what as yet ye knew not4 ,and such of you as shall die and leave wives1 ought to bequeath their wives a year's maintenance1 without putting them out of their houses3 but if they go out voluntarily1 it shall be no crime in you1 for that which they shall do with themselves1 according to what shall be reasonable2 ,god is mighty and wise4 ,and unto those who are divorced1 a reasonable provision is also due2 this is a duty incumbent on those who fear ,god4 ,thus ,god declareth his signs unto you1 that ye may understand4 ,hast thou not considered those who left their habitations 7and they were thousands7 for fear of death8 ,and ,god said unto them1 ,die2 then he restored them to life1 for ,god is gracious towards mankind2 but the greater part of men do not give thanks4 ,fight for the religion of ,god1 and know that ,god is he who heareth and knoweth4 ,who is he that will lend unto ,god on good usury8 verily he will double it unto him manifold2 for ,god contracteth and extendeth his hand as he pleaseth1 and to him shall ye return4 ,hast thou not considered the assembly of the children of ,israel1 after the time of ,moses2 when they said unto their prophet ,samuel1 ,set a king over us1 that we may fight for the religion of ,god8 ,the prophet answered1 ,if ye are enjoined to go to war1 will ye be near refusing to fight8 ,they answered1 ,and what should ail us that we should not fight for the religion of ,god1 seeing we are dispossessed of our habitations1 and deprived of our children8 ,but when they were enjoined to go to war1 they turned back1 except a few of them3 and ,god knew the ungodly4 ,and their prophet said unto them1 ,verily ,god hath set ,talt king over you3 they answered1 ,how shall he reign over us1 seeing we are more worthy of the kingdom than he1 neither is he possessed of great riches8 ,samuel said1 ,verily ,god hath chosen him before you1 and hath caused him to increase in knowledge and stature1 for ,god giveth his kingdom unto whom he pleaseth2 ,god is bounteous and wise4 ,and their prophet said unto them1 ,verily the sign of his kingdom shall be1 that the ark shall come unto you3 therein shall be tranquillity from your ,lord1 and the relics which have been left by the family of ,moses1 and the family of ,aaron2 the angels shall bring it4 ,verily this shall be a sign unto you1 if ye believe4 ,and when ,talt departed with his soldiers1 he said1 ,verily ,god will prove you by the river3 for he who drinketh thereof1 shall not be on my side 7but he who shall not taste thereof he shall be on my side7 except he who drinketh a draught out of his hand4 ,and they drank thereof1 except a few of them4 ,and when they had passed the river1 he and those who believed with him1 they said1 ,we have no strength to-day against ,jalut and his forces4 ,but they who considered that they should meet ,god at the resurrection1 said1 ,how often hath a small army discomfited a great army1 by the will of ,god8 and ,god is with those who patiently persevere4 ,and when they went forth to battle against ,jalut and his forces1 they said1 ,o ,lord1 pour on us patience1 and confirm our feet1 and help us against the unbelieving people4 ,therefore they discomfited them1 by the will of ,god1 and ,david slew ,jalut4 ,and ,god gave him the kingdom and wisdom1 and taught him his will2 and if ,god had not prevented men1 the one by the other1 verily the earth had been corrupted3 but ,god is beneficent towards his creatures4 ,these are the signs of ,god3 we rehearse them unto thee with truth1 and thou art surely one of those who have been sent by ,god4 ,these are the apostles2 we have preferred some of them before others3 some of them hath ,god spoken unto1 and hath exalted the degree of others of them4 ,and we gave unto ,jesus the son of ,mary manifest signs1 and strengthened him with the holy spirit4 ,and if ,god had pleased1 they who came after those apostles would not have contended among themselves1 after manifest signs had been shown unto them4 ,but they fell to variance2 therefore some of them believed1 and some of them believed not2 and if ,god had so pleased1 they would not have contended among themselves1 but ,god doeth what he will4 ,o true believers1 give alms of that which we have bestowed on you1 before the day cometh wherein there shall be no merchandising1 nor friendship1 nor intercession4 ,the infidels are unjust doers4 ,god6 there is no ,god but he2#db the living1 the self-subsisting3 neither slumber nor sleep seizeth him2 to him belongeth whatsoever is in heaven1 and on earth4 ,who is he that can intercede with him1 but through his good pleasure6 ,he knoweth that which is past1 and that which is to come unto them1 and they shall not comprehend anything of his knowledge1 but so far as he pleaseth4 ,his throne is extended over heaven and earth1#dc and the preservation of both is no burden unto him4 ,he is the high1 the mighty4 ,let there be no violence in religion4 ,now is right direction manifestly distinguished from deceit3 whoever therefore shall deny ,tagut1 and believe in ,god1 he shall surely take hold on a strong handle1 which shall not be broken2 ,god is he who heareth and seeth4 ,god is the patron of those who believe2 he shall lead them out of darkness into light3 but as to those who believe not1 their patrons are ,tagut2 they shall lead them from the light into darkness2 they shall be the companions of hell fire1 they shall remain therein forever4 ,hast thou not considered him who disputed with ,abraham concerning his ,lord1 because ,god had given him the kingdom8 ,when ,abraham said1 ,my ,lord is he who giveth life1 and killeth3 he answered1 ,i give life1 and ,i kill4 ,abraham said1 ,verily ,god bringeth the sun from the east1 now do thou bring it from the west4 ,whereupon the infidel was confounded2 for ,god directeth not the ungodly people4 ,or hast thou not considered how he behaved who passed by a city which had been destroyed1 even to her foundations8 ,he said1 ,how shall ,god quicken this city1 after she hath been dead8 ,and ,god caused him to die for a hundred years1 and afterwards raised him to life4 ,and ,god said1 ,how long hast thou tarried here8 ,he answered1 ,a day1 or part of a day4 ,god said1 ,nay1 thou hast tarried here a hundred years4 ,now look on thy food and the drink1 they are not yet corrupted2 and look on thine ass3 and this have we done that we might make thee a sign unto men4 ,and look on the bones of thine ass1 how we raise them1 and afterwards clothe them with flesh4 ,and when this was shown unto him1 he said1 ,i know that ,god is able to do all things4 ,and when ,abraham said1 ,o ,lord1 show me how thou wilt raise the dead2 ,god said1 ,dost thou not yet believe8 ,he answered1 ,yea2 but ,i ask this that my heart may rest at ease4 ,god said1 take therefore four birds1 and divide them2 then lay a part of them on every mountain2 then call them1 and they shall come swiftly unto thee3 and know that ,god is mighty and wise4 ,the similitude of those who lay out their substance for advancing the religion of ,god1 is as a grain of corn which produceth seven ears1 and in every ear a hundred grains2 for ,god giveth twofold unto whom he pleaseth3 ,god is bounteous and wise4 ,they who lay out their substance for the religion of ,god1 and afterwards follow not what they have so laid out by reproaches or mischief1 they shall have their reward with their ,lord2 upon them shall no fear come1 neither shall they be grieved4 ,a fair speech1 and to forgive1 is better than alms followed by mischief4 ,god is rich and merciful4 ,o true believers1 make not your alms of no effect by reproaching1 or mischief1 as he who layeth out what he hath to appear unto men to give alms1 and believeth not in ,god and the last day4 ,the likeness of such a one is as a flint covered with earth1 on which a violent rain falleth1 and leaveth it hard4 ,they cannot prosper in anything which they have gained1 for ,god directeth not the unbelieving people4 ,and the likeness of those who lay out their substance from a desire to please ,god1 and for an establishment for their souls1 is as a garden on a hill1 on which a violent rain falleth1 and it bringeth forth its fruits twofold2 and if a violent rain falleth not on it1 yet the dew falleth thereon3 and ,god seeth that which ye do4 ,doth any of you desire to have a garden of palm-trees and vines1 through which rivers flow1 wherein he may have all kinds of fruits1 and that he may attain to old age1 and have a weak offspring8 then a violent fiery wind shall strike it1 so that it shall be burned4 ,thus ,god declareth his signs unto you1 that ye may consider4 ,o true believers1 bestow alms of the good things which ye have gained1 and of that which we have produced for you out of the earth1 and choose not the bad thereof1 to give it in alms1 such as ye would not accept yourselves1 otherwise than by connivance3 and know that ,god is rich and worthy to be praised4 ,the devil threateneth you with poverty1 and commandeth you filthy covetousness2 but ,god promiseth you pardon from himself and abundance3 ,god is bounteous and wise4 ,he giveth wisdom unto whom he pleaseth2 and he unto whom wisdom is given1 hath received much good3 but none will consider1 except the wise of heart4 ,and whatever alms ye shall give1 or whatever vow ye shall vow1 verily ,god knoweth it2 but the ungodly shall have none to help them4 ,if ye make your alms to appear1 it is well2 but if ye conceal them1 and give them unto the poor1 this will be better for you1 and will atone for your sins3 and ,god is well informed of that which ye do4 ,the direction of them belongeth not unto thee2 but ,god directeth whom he pleaseth4 ,the good that ye shall give in alms shall redound unto yourselves2 and ye shall not give unless out of desire of seeing the face of ,god4 ,and what good thing ye shall give in alms1 it shall be repaid you1 and ye shall not be treated unjustly2 unto the poor who are wholly employed in fighting for the religion of ,god1 and cannot go to and fro in the earth2 whom the ignorant man thinketh rich1 because of their modesty3 thou shalt know them by this mark1 they ask not men with importunity2 and what good ye shall give in alms1 verily ,god knoweth it4 ,they who distribute alms of their substance night and day1 in private and in public1 shall have their reward with the ,lord2 on them shall no fear come1 neither shall they be grieved4 ,they who devour usury shall not arise from the dead1 but as he ariseth whom ,satan hath infected by a touch3 this shall happen to them because they say1 ,truly selling is but as usury3 and yet ,god hath permitted selling and forbidden usury4 ,he therefore who1 when there cometh unto him an admonition from his ,lord1 abstaineth from usury for the future1 shall have what is past forgiven him1 and his affair belongeth unto ,god4 ,but whoever returneth to usury1 they shall be the companions of hell fire1 they shall continue therein forever4 ,god shall take his blessing from usury1 and shall increase alms3 for ,god loveth no infidel1 or ungodly person4 ,but they who believe and do that which is right1 and observe the stated times of prayer1 and pay their legal alms1 they shall have their reward with their ,lord3 there shall come no fear on them1 neither shall they be grieved4 ,o true believers1 fear ,god1 and remit that which remaineth of usury1 if ye really believe2 but if ye do it not1 hearken unto war1 which is declared against you from ,god and his apostle3 yet if ye repent1 ye shall have the capital of your money4 ,deal not unjustly with others1 and ye shall not be dealt with unjustly4 ,if there be any debtor under a difficulty of paying his debt1 let his creditor wait till it be easy for him to do it2 but if ye remit it as alms1 it will be better for you1 if ye knew it4 ,and fear the day wherein ye shall return unto ,god2 then shall every soul be paid what it hath gained1 and they shall not be treated unjustly4 ,o true believers1 when ye bind yourselves one to the other in a debt for a certain time1 write it down2 and let a writer write between you according to justice1 and let not the writer refuse writing according to what ,god hath taught him2 but let him write1 and let him who oweth the debt dictate1 and let him fear ,god his ,lord1 and not diminish aught thereof4 ,but if he who oweth the debt be foolish1 or weak1 or be not able to dictate himself1 let his agent dictate according to equity2 and call to witness two witnesses of your neighboring men2 but if there be not two men1 let there be a man and two women of those whom ye shall choose for witnesses3 if one of those women should mistake1 the other of them will cause her to recollect4 ,and the witnesses shall not refuse1 whensoever they shall be called4 ,and disdain not to write it down1 be it a large debt1 or be it a small one1 until its time of payment3 this will be more just in the sight of ,god1 and more right for bearing witness1 and more easy1 that ye may not doubt4 ,but if it be a present bargain which ye transact between yourselves1 it shall be no crime in you1 if ye write it not down4 ,and take witnesses when ye sell one to the other1 and let no harm be done to the writer1 nor to the witness2 which if ye do1 it will surely be injustice in you3 and fear ,god1 and ,god will instruct you1 for ,god knoweth all things4 ,and if ye be on a journey1 and find no writer1 let pledges be taken3 but if one of you trust the other1 let him who is trusted return what he is trusted with1 and fear ,god his ,lord4 ,and conceal not the testimony1 for he who concealeth it hath surely a wicked heart3 ,god knoweth that which ye do4 ,whatever is in heaven and on earth is ,god's2 and whether ye manifest that which is in your minds1 or conceal it1 ,god will call you to account for it1 and will forgive whom he pleaseth1 and will punish whom he pleaseth2 for ,god is almighty4 ,the apostle believeth in that which hath been sent down unto him from his ,lord1 and the faithful also4 ,every one of them believeth in ,god1 and his angels1 and his scriptures1 and his apostles3 we make no distinction at all between his apostles4#dd ,and they say1 ,we have heard1 and do obey3 we implore thy mercy1 ,o ,lord1 for unto thee must we return4 ,god will not force any soul beyond its capacity3 it shall have the good which it gaineth1 and it shall suffer the evil which it gaineth4 ,o ,lord1 punish us not1 if we forget1 or act sinfully3 ,o ,lord1 lay not on us a burden like that which thou hast laid on those who have been before us2#de neither make us1 ,o ,lord1 to bear what we have not strength to bear1 but be favorable unto us1 and spare us1 and be merciful unto us4 ,thou art our patron1 help us therefore against the unbelieving nations4 ,footnote #bb3 ,this title was occasioned by the story of the red heifer1 mentioned p4 #bag4 ,footnote #bc3 ,concerning the creation of ,adam1 here intimated1 the ,mohammedans have several peculiar traditions4 ,they say the angels1 ,gabriel1 ,michael1 and ,israfil1 were sent by ,god1 one after another1 to fetch for that purpose seven handfuls of earth from different depths1 and of different colors 7whence some account for the various complexion of mankind72 but the earth being apprehensive of the consequence1 and desiring them to represent her fear to ,god that the creature he designed to form would rebel against him1 and draw down his curse upon her1 they returned without performing ,god's command2 whereupon he sent ,azral on the same errand1 who executed his commission without remorse1 for which reason ,god appointed that angel to separate the souls from the bodies1 being therefore called the angel of death4 ,the earth he had taken was carried into ,arabia1 to a place between ,mecca and ,tayef1 where1 being first kneaded by the angels1 it was afterwards fashioned by ,god himself into a human form1 and left to dry for the space of forty days1 or1 as others say1 as many years1 the angels in the meantime often visiting it1 and ,eblis 7then one of the angels who are nearest to ,god's presence1 afterwards the devil7 among the rest2 but he1 not contented with looking on it1 kicked it with his foot1 and knowing ,god designed that creature to be his superior1 took a secret resolution never to acknowledge him as such4 ,after this1 ,god animated the figure of clay and endued it with an intelligent soul1 and when he had placed him in paradise1 formed ,eve out of his left side4 ,footnote #bd3 ,this occasion of the devil's fall has some affinity with an opinion which has been pretty much entertained among ,christians1 viz41 that the angels being informed of ,god's intention to create man after his own image1 and to dignify human nature by ,christ's assuming it1 some of them1 thinking their glory to be eclipsed thereby1 envied man's happiness1 and so revolted4 ,footnote #be3 ,the ,jews are here called upon to receive the ,koran1 as verifying and confirming the ,pentateuch1 particularly with respect to the unity of ,god1 and the mission of ,mohammed4 ,and they are exhorted not to conceal the passages of their law which bear witness to those truths1 nor to corrupt them by publishing false copies of the ,pentateuch1 for which the writers were but poorly paid4 ,footnote #bf3 ,the person who cast this calf1 the ,mohammedans say1 was 7not ,aaron but7 al ,smeri1 one of the principal men among the children of ,israel1 some of whose descendants it is pretended still inhabit an island of that name in the ,arabian ,gulf4 ,it was made of the rings and bracelets of gold1 silver1 and other materials1 which the ,israelites had borrowed of the ,egyptians2 for ,aaron1 who commanded in his brother's absence1 having ordered al ,smeri to collect those ornaments from the people1 who carried on a wicked commerce with them1 and to keep them together till the return of ,moses2 al ,smeri1 understanding the founder's art1 put them into a furnace to melt them down into one mass1 which came out in the form of a calf4 ,footnote #bg3 ,the eastern writers say these quails were of a peculiar kind1 to be found nowhere but in ,yaman1 from whence they were brought by a south wind in great numbers to the ,israelites' camp in the desert4 ,the ,arabs call these birds ,salw1 which is plainly the same with the ,hebrew ,salwim1 and say they have no bones1 but are eaten whole4 ,footnote #bh3 ,the occasion of this sacrifice is thus related3 ,a certain man at his death left his son1 then a child1 a cow-calf1 which wandered in the desert till he came to age2 at which time his mother told him the heifer was his1 and bid him fetch her1 and sell her for three pieces of gold4 ,when the young man came to the market with his heifer1 an angel in the shape of a man accosted him1 and bid him six pieces of gold for her2 but he would not take the money till he had asked his mother's consent2 which when he had obtained1 he returned to the market-place1 and met the angel1 who now offered him twice as much for the heifer1 provided he would say nothing of it to his mother2 but the young man refusing1 went and acquainted her with the additional offer4 ,the woman perceiving it was an angel1 bid her son go back and ask him what must be done with the heifer2 whereupon the angel told the young man that in a little time the children of ,israel would buy that heifer of him at any price4 ,and soon after it happened that an ,israelite1 named ,hammiel1 was killed by a relation of his1 who1 to prevent discovery1 conveyed the body to a place considerably distant from that where the act was committed4 ,the friends of the slain man accused some other persons of the murder before ,moses2 but they denying the fact1 and there being no evidence to convict them1 ,god commanded a cow1 of such and such particular marks1 to be killed2 but there being no other which answered the description except the orphan's heifer1 they were obliged to buy her for as much gold as her hide would hold2 according to some1 for her full weight in gold1 and as others say1 for ten times as much4 ,this heifer they sacrificed1 and the dead body being1 by divine direction1 struck with a part of it1 revived1 and standing up1 named the person who had killed ,him2 after which it immediately fell down dead again4 ,the whole story seems to be borrowed from the red heifer which was ordered by the ,jewish law to be burnt1 and the ashes kept for purifying those who happened to touch a dead corpse2 and from the heifer directed to be slain for the expiation of an uncertain murder4 ,see ,deut4 xxi4 #a-i4 ,footnote #bi3 ,those two ,arabic words have both the same signification1 viz41 ,look on us2 and are a kind of salutation4 ,mohammed had a great aversion to the first1 because the ,jews frequently used it in derision1 it being a word of reproach in their tongue4 ,they alluded1 it seems1 to the ,hebrew verb ru1 which signifies to be bad or mischievous4 ,footnote #cj3 ,by baptism is to be understood the religion which ,god instituted in the beginning2 because the signs of it appear in the person who professes it1 as the signs of water appear in the clothes of him that is baptized4 ,footnote #ca3 ,at first1 ,mohammed and his followers observed no particular rite in turning their faces towards any certain place1 or quarter1 of the world1 when they prayed2 it being declared to be perfectly indifferent4 ,footnote #cb3 ,for this reason1 whenever the ,mohammedans kill any animal for food1 they always say1 ,bismi allah1 or ,in the name of ,god2 which1 if it be neglected1 they think it not lawful to eat of it4 ,footnote #cc3 ,this is the common practice in ,mohammedan countries1 particularly in ,persia1 where the relations of the deceased may take their choice1 either to have the murderer put into their hands to be put to death1 or else to accept of a pecuniary satisfaction4 ,footnote #cd3 ,that is1 the legacy was not to exceed a third part of the testator's substance1 nor to be given where there was no necessity4 ,but this injunction is abrogated by the law concerning inheritances4 ,footnote #ce3 ,this person was al ,akhnas ,ebn ,shoraik1 a fair-spoken dissembler1 who swore that he believed in ,mohammed1 and pretended to be one of his friends1 and to contemn this world4 ,but ,god here reveals to the prophet his hypocrisy and wickedness4 ,footnote #cf3 ,setting fire to his neighbor's corn1 and killing his asses by night4 ,footnote #cg3 ,the person here meant was one ,soheib1 who being persecuted by the idolaters of ,mecca forsook all he had and fled to ,medina4 ,footnote #ch3 ,under the name of wine all sorts of strong and inebriating liquors are comprehended4 ,footnote #ci3 ,the original word1 al ,meiser1 properly signifies a particular game performed with arrows1 and much in use with the pagan ,arabs4 ,but by lots we are here to understand all games whatsoever1 which are subject to chance or hazard1 as dice and cards4 ,footnote #dj3 ,some commentators expound this negatively1 ,that ye will not deal justly1 nor be devout 444 ,for such wicked oaths1 they say1 were customary among the idolatrous inhabitants of ,mecca2 which gave occasion to the following saying of ,mohammed3 ,when you swear to do a thing1 and afterwards find it better to do otherwise1 do that which is better1 and make void your oath4 ,footnote #da3 ,yahya interprets this from a tradition of ,mohammed1 who1 being asked which was the middle prayer1 answered1 ,the evening prayer1 which was instituted by the prophet ,solomon4 ,footnote #db3 ,the following seven lines contain a magnificent description of the divine majesty and providence2 but it must not be supposed the translation comes up to the dignity of the original4 ,this passage is justly admired by the ,mohammedans1 who recite it in their prayers2 and some of them wear it about them1 engraved on an agate or other precious stone4 ,footnote #dc3 ,this throne1 in ,arabic called ,corsi1 is by the ,mohammedans supposed to be ,god's tribunal1 or seat of justice4 ,footnote #dd3 ,but this1 say the ,mohammedans1 the ,jews do1 who receive ,moses but reject ,jesus2 and the ,christians1 who receive both those prophets1 but reject ,mohammed4 ,footnote #de3 ,that is1 on the ,jews1 who1 as the commentators tell us1 were ordered to kill a man by way of atonement1 to give one-fourth of their substance in alms1 and to cut off an unclean ulcerous part1 and were forbidden to eat fat1 or animals that divided the hoof1 and were obliged to observe the ,sabbath1 and other particulars wherein the ,mohammedans are at liberty4 ,,chapter ,,iii ,entitled1 the ,family of ,imran#df--,revealed at ,medina ,in the ,name of the ,most ,merciful ,god4 ,a4,l4,m4#dg ,there is no ,god but ,god1 the living1 self-subsisting3 ,he hath sent down unto thee the book of the ,koran with truth1 confirming that which was revealed before it2 for he had formerly sent down the law and the gospel1 a direction unto men2 and he had also sent down the distinction between good and evil4 ,verily those who believe not the signs of ,god1 shall suffer a grievous punishment2 for ,god is mighty1 able to revenge4 ,surely nothing is hidden from ,god1 of that which is on earth1 or in heaven3 it is he who formeth you in the wombs1 as he pleaseth2 there is no ,god but he1 the mighty1 the wise4 ,it is he who hath sent down unto thee the book1 wherein are some verses clear to be understood1 they are the foundation of the book2 and others are parabolical4 ,but they whose hearts are perverse will follow that which is parabolical therein1 out of love of schism1 and a desire of the interpretation thereof2 yet none knoweth the interpretation thereof1 except ,god4 ,but they who are well grounded in knowledge say1 ,we believe therein1 the whole is from our ,lord2 and none will consider except the prudent4 ,o ,lord1 cause not our hearts to swerve from truth1 after thou hast directed us3 and give us from thee mercy1 for thou art he who giveth4 ,o ,lord1 thou shalt surely gather mankind together1 unto a day of resurrection3 there is no doubt of it1 for ,god will not be contrary to the promise4 ,as for the infidels1 their wealth shall not profit them anything1 nor their children1 against ,god3 they shall be the fuel of hell fire4 ,according to the wont of the people of ,pharaoh1 and of those who went before them1 they charged our signs with a lie2 but ,god caught them in their wickedness1 and ,god is severe in punishing4 ,say unto those who believe not1 ,ye shall be overcome1 and thrown together into hell2 an unhappy couch shall it be4 ,ye have already had a miracle shown you in two armies1 which attacked each other3#dh one army fought for ,god's true religion1 but the other were infidels2 they saw the faithful twice as many as themselves in their eyesight2 for ,god strengthened with his help whom he pleaseth4 ,surely herein was an example unto men of understanding4 ,the love and eager desire of wives1 and children1 and sums heaped up of gold and silver1 and excellent horses1 and cattle1 and land1 is prepared for men3 this is the provision of the present life2 but unto ,god shall be the most excellent return4 ,say1 ,shall ,i declare unto you better things than this8 ,for those who are devout are prepared with their ,lord1 gardens through which rivers flow2 therein shall they continue forever3 and they shall enjoy wives free from impurity1 and the favor of ,god2 for ,god regardeth his servants2 who say1 ,o ,lord1 we do sincerely believe2 forgive us therefore our sins1 and deliver us from the pain of hell fire3 the patient1 and the lovers of truth1 and the devout1 and the alms-givers1 and those who ask pardon early in the morning4 ,god hath borne witness that there is no ,god but he2 and the angels1 and those who are endowed with wisdom1 profess the same2 who executed righteousness2 there is no ,god but he2 the mighty1 the wise4 ,verily the true religion in the sight of ,god1 is ,islam2#di and they who had received the scriptures dissented not therefrom1 until after the knowledge of ,god's unity had come unto them1 out of envy among themselves2 but whosoever believeth not in the signs of ,god1 verily ,god will be swift in bringing him to account4 ,if they dispute with thee1 say1 ,i have resigned myself unto ,god1 and he who followeth me doth the same3 and say unto them who have received the scriptures1 and to the ignorant1 ,do ye profess the religion of ,islam8 ,now if they embrace ,islam1 they are surely directed2 but if they turn their backs1 verily unto thee belongeth preaching only2 for ,god regardeth his servants4 ,and unto those who believe not in the signs of ,god1 and slay the prophets without a cause1 and put those men to death who teach justice2 denounce unto them a painful punishment4 ,these are they whose works perish in this world1 and in that which is to come2 and they shall have none to help them4 ,hast thou not observed those unto whom part of the scripture was given8 ,they were called unto the book of ,god1 that it might judge between them2 then some of them turned their backs1 and retired afar-off4 ,this they did because they said1 ,the fire of hell shall by no means touch us1 but for a certain number of days3 and that which they had falsely devised1 hath deceived them in their religion4 ,how then will it be with them1 when we shall gather them together at the day of judgment1#ej of which there is no doubt2 and every soul shall be paid that which it hath gained1 neither shall they be treated unjustly8 ,say1 ,o ,god1 who possessest the kingdom2 thou givest the kingdom unto whom thou wilt1 and thou takest away the kingdom from whom thou wilt3 thou exaltest whom thou wilt1 and thou humblest whom thou wilt3 in thy hand is good1 for thou art almighty4 ,thou makest the night to succeed the day3 thou bringest forth the living out of the dead1 and thou bringest forth the dead out of the living2 and providest food for whom thou wilt without measure4 ,let not the faithful take the infidels for their protectors1 rather than the faithful3 he who doth this shall not be protected of ,god at all2 unless ye fear any danger from them3 but ,god warneth you to beware of himself2 for unto ,god must ye return4 ,say1 ,whether ye conceal that which is in your breasts1 or whether ye declare it1 ,god knoweth it3 for he knoweth whatever is in heaven1 and whatever is on earth3 ,god is almighty4 ,on the last day every soul shall find the good which it hath wrought1 present2 and the evil which it hath wrought1 it shall wish that between itself and that were a wide distance3 but ,god warneth you to beware of himself2 for ,god is gracious unto his servants4 ,say1 ,if ye love ,god1 follow me3 then ,god shall love you1 and forgive you your sins2 for ,god is gracious and merciful4 ,say1 ,obey ,god1 and his apostle3 but if ye go back1 verily ,god loveth not the unbelievers4 ,god hath surely chosen ,adam1 and ,noah1 and the family of ,abraham1 and the family of ,imran above the rest of the world2 a race descending the one from the other3 ,god is he who heareth and knoweth4 ,remember when the wife of ,imran said1 ,lord1 verily ,i have vowed unto thee that which is in my womb1 to be dedicated to thy service3 accept it therefore of me2 for thou art he who heareth and knoweth4 ,and when she was delivered of it1 she said1 ,lord1 verily ,i have brought forth a female 7and ,god well knew what she had brought forth71 and a male is not as a female3 ,i have called her ,mary2 and ,i commend her to thy protection1 and also her issue1 against ,satan driven away with stones4 ,therefore the ,lord accepted her with a gracious acceptance1 and caused her to bear an excellent offspring4 ,and ,zacharias took care of the child2 whenever ,zacharias went into the chamber to her1 he found provisions with her2 and he said1 ,o ,mary1 whence hadst thou this8 she answered1 ,this is from ,god3 for ,god provideth for whom he pleaseth without measure4 ,there ,zacharias called on his ,lord1 and said1 ,lord1 give me from thee a good offspring1 for thou art the hearer of prayer4 ,and the angels called to him1 while he stood praying in the chamber1 saying1 ,verily ,god promiseth thee a son named ,john1 who shall bear witness to the ,word which cometh from ,god2 an honorable person1 chaste1 and one of the righteous prophets4 ,he answered1 ,lord1 how shall ,i have a son1 when old age hath overtaken me1 and my wife is barren8 ,the angel said1 ,so ,god doth that which he pleaseth4 ,zacharias answered1 ,lord1 give me a sign4 ,the angel said1 ,thy sign shall be1 that thou shalt speak unto no man for three days1 otherwise than by gesture3 remember thy ,lord often1 and praise him evening and morning4 ,and when the angels said1 ,o ,mary1 verily ,god hath chosen thee1 and hath purified thee1 and hath chosen thee above all the women of the world3 ,o ,mary1 be devout towards thy ,lord1 and worship1 and bow down with those who bow down4 ,this is a secret history3 we reveal it unto thee1 although thou wast not present with them when they threw in their rods to cast lots which of them should have the education of ,mary3 neither wast thou with them1 when they strove among themselves4 ,when the angels said1 ,o ,mary1 verily ,god sendeth thee good tidings1 that thou shalt bear the ,word1 proceeding from himself2 his name shall be ,christ ,jesus the son of ,mary1 honorable in this world and in the world to come1 and one of those who approach near to the presence of ,god2 and he shall speak unto men in the cradle1 and when he is grown up2#ea and he shall be one of the righteous3 she answered1 ,lord1 how shall ,i have a son1 since a man hath not touched me8 the angel said1 ,so ,god createth that which he pleaseth3 when he decreeth a thing1 he only saith unto it1 ,be1 and it is3 ,god shall teach him the scripture1 and wisdom1 and the law1 and the gospel2 and shall appoint him his apostle to the children of ,israel2 and he shall say1 ,verily ,i come unto you with a sign from your ,lord2 for ,i will make before you1 of clay1 as it were the figure of a bird2 then ,i will breathe thereon1 and it shall become a bird1 by the permission of ,god3 and ,i will heal him that hath been blind from his birth1 and the leper3 and ,i will raise the dead by the permission of ,god3 and ,i will prophesy unto you what ye eat1 and what ye lay up for store in your houses4 ,verily herein will be a sign unto you1 if ye believe4 ,and ,i come to confirm the ,law which was revealed before me1 and to allow unto you as lawful1 part of that which hath been forbidden you3#eb and ,i come unto you with a sign from your ,lord2 therefore fear ,god1 and obey me4 ,verily ,god is my ,lord1 and your ,lord3 therefore serve him4 ,this is the right way4 ,but when ,jesus perceived their unbelief1 he said1 ,who will be my helpers towards ,god8 ,the apostles#ec answered1 ,we will be the helpers of ,god2 we believe in ,god1 and do thou bear witness that we are true believers4 ,o ,lord1 we believe in that which thou has sent down1 and we have followed thy apostle2 write us down therefore with those who bear witness of him4 ,and the ,jews devised a stratagem against him2 but ,god devised a stratagem against them2 and ,god is the best deviser of stratagems4 ,when ,god said1 ,o ,jesus1 verily ,i will cause thee to die1 and ,i will take thee up unto me1#ed and ,i will deliver thee from the unbelievers2 and ,i will place those who follow thee above the unbelievers1 until the day of resurrection3 then unto me shall ye return1 and ,i will judge between you of that concerning which ye disagree4 ,moreover1 as for the infidels1 ,i will punish them with a grievous punishment in this world1 and in that which is to come2 and there shall be none to help them4 ,but they who believe1 and do that which is right1 he shall give them their reward2 for ,god loveth not the wicked doers4 ,these signs and this prudent admonition do we rehearse unto thee4 ,verily the likeness of ,jesus in the sight of ,god is as the likeness of ,adam3 he created him out of the dust1 and then said unto him1 ,be2 and he was4 ,this is the truth from thy ,lord2 be not therefore one of those who doubt3 and whoever shall dispute with thee concerning him1 after the knowledge which hath been given thee1 say unto them1 ,come1 let us call together our sons1 and your sons1 and our wives1 and your wives1 and ourselves1 and yourselves2 then let us make imprecations1 and lay the curse of ,god on those who lie4 ,verily this is a true history3 and there is no ,god but ,god2 and ,god is most mighty1 and wise4 ,if they turn back1 ,god well knoweth the evil-doers4 ,say1 ,o ye who have received the scripture1 come to a just determination between us and you2 that we worship not any except ,god1 and associate no creature with him2 and that the one of us take not the other for lords1 beside ,god4 ,but if they turn back1 say1 ,bear witness that we are true believers4 ,o ye to whom the scriptures have been given1 why do ye dispute concerning ,abraham1 since the ,law and the ,gospel were not sent down until after him8 ,do ye not therefore understand8 ,behold ye are they who dispute concerning that which ye have some knowledge in2 why therefore do ye dispute concerning that which ye have no knowledge of8 ,god knoweth1 but ye know not4 ,abraham was neither a ,jew1 nor a ,christian2 but he was of the true religion1 one resigned unto ,god1 and was not of the number of the idolaters4 ,verily the men who are the nearest of kin unto ,abraham1 are they who follow him2 and this prophet1 and they who believe on him3 ,god is the patron of the faithful4 ,some of those who have received the scriptures desire to seduce you2 but they seduce themselves only1 and they perceive it not4 ,o ye who have received the scriptures1 why do ye not believe in the signs of ,god1 since ye are witnesses of them8 ,o ye who have received the scriptures1 why do ye clothe truth with vanity1 and knowingly hide the truth8 ,and some of those to whom the scriptures were given1 say1 ,believe in that which hath been sent down unto those who believe1 in the beginning of the day1 and deny it in the end thereof2 that they may go back from their faith3 and believe him only who followeth your religion4 ,say1 ,verily the true direction is the direction of ,god1 that there may be given unto some other a revelation like unto what hath been given unto you4 ,will they dispute with you before your ,lord8 ,say1 ,surely excellence is in the hand of ,god1 he giveth it unto whom he pleaseth2 ,god is bounteous and wise3 he will confer peculiar mercy on whom he pleaseth2 for ,god is endued with great beneficence4 ,there is of those who have received the scriptures1 unto whom if thou trust a talent1 he will restore it unto thee2 and there is also of them1 unto whom if thou trust a dinar1#ee he will not restore it unto thee1 unless thou stand over him continually with great urgency4 ,this they do because they say1 ,we are not obliged to observe justice with the heathen3 but they utter a lie against ,god1 knowingly4 ,yea2 whoso keepeth his covenant1 and feareth ,god1 ,god surely loveth those who fear him4 ,but they who make merchandise of ,god's covenant1 and of their oaths1 for a small price1 shall have no portion in the next life1 neither shall ,god speak to them or regard them on the day of resurrection1 nor shall he cleanse them2 but they shall suffer a grievous punishment4 ,and there are certainly some of them1 who read the scriptures perversely1 that ye may think what they read to be really in the scriptures1 yet it is not in the scripture2 and they say1 ,this is from ,god2 but it is not from ,god3 and they speak that which is false concerning ,god1 against their own knowledge4 ,it is not fit for a man1 that ,god should give him a book of revelations1 and wisdom1 and prophecy2 and then he should say unto men1 ,be ye worshippers of me1 besides ,god2 but he ought to say1 ,be ye perfect in knowledge and in works1 since ye know the scriptures1 and exercise yourselves therein4 ,god hath not commanded you to take the angels and the prophets for your ,lords3 ,will he command you to become infidels1 after ye have been true believers8 ,and remember when ,god accepted the covenant of the prophets1 saying1 ,this verily is the scripture and the wisdom which ,i have given you3 hereafter shall an apostle come unto you1 confirming the truth of that scripture which is with you2 ye shall surely believe on him1 and ye shall assist him4 ,god said1 ,are ye firmly resolved1 and do ye accept my covenant on this condition8 ,they answered1 ,we are firmly resolved3 ,god said1 ,be ye therefore witnesses2 and ,i also bear witness with you3 and whosoever turneth back after this1 they are surely the transgressors4 ,do they therefore seek any other religion but ,god's8 since to him is resigned whosoever is in heaven or on earth1 voluntarily1 or of force3 and to him shall they return4 ,say1 ,we believe in ,god1 and that which hath been sent down unto us1 and that which was sent down unto ,abraham1 and ,ismael1 and ,isaac1 and ,jacob1 and the tribes1 and that which was delivered to ,moses1 and ,jesus1 and the prophets from their ,lord2 we make no distinction between any of them2 and to him are we resigned4 ,whoever followeth any other religion than ,islam1 it shall not be accepted of him3 and in the next life he shall be of those who perish4 ,how shall ,god direct men who have become infidels after they had believed1 and borne witness that the apostle was true1 and manifest declarations of the divine will had come unto them8 for ,god directeth not the ungodly people4 ,their reward shall be1 that on them shall fall the curse of ,god1 and of angels1 and of all mankind3 they shall remain under the same forever2 their torment shall not be mitigated1 neither shall they be regarded2 except those who repent after this1 and amend2 for ,god is gracious and merciful4 ,moreover they who become infidels after they have believed1 and yet increase in infidelity1 their repentance shall in no wise be accepted1 and they are those who go astray4 ,verily they who believe not1 and die in their unbelief1 the world full of gold shall in no wise be accepted from any of them1 even though he should give it for his ransom2 they shall suffer a grievous punishment1 and they shall have none to help them4 ,ye will never attain unto righteousness1 until ye give in alms of that which ye love3 and whatever ye give1 ,god knoweth it4 ,all food was permitted unto the children of ,israel1 except what ,israel forbade unto himself before the ,pentateuch was sent down4 ,say unto the ,jews1 ,bring hither the ,pentateuch and read it1 if ye speak truth4 ,whoever therefore contriveth a lie against ,god after this1 they will be evil-doers4 ,say1 ,god is true3 follow ye therefore the religion of ,abraham the orthodox2 for he was no idolater4 ,verily the first house appointed unto men to worship in was that which is in ,becca2#ef blessed1 and a direction to all creatures4 ,therein are manifest signs3 the place where ,abraham stood2 and whoever entereth therein1 shall be safe4 ,and it is a duty towards ,god1 incumbent on those who are able to go thither1 to visit this house2 but whosoever disbelieveth1 verily ,god needeth not the service of any creature4 ,say1 ,o ye who have received the scriptures1 why do ye not believe in the signs of ,god8 ,say1 ,o ye who have received the scriptures1 why do ye keep back from the way of ,god him who believeth8 ,ye seek to make it crooked1 and yet are witnesses that it is the right3 but ,god will not be unmindful of what ye do4 ,o true believers1 if ye obey some of those who have received the scripture1 they will render you infidels1 after ye have believed3 and how can ye be infidels1 when the signs of ,god are read unto you1 and his apostle is among you8 ,but he who cleaveth firmly unto ,god1 is already directed into the right way4 ,o believers1 fear ,god with his true fear2 and die not unless ye also be true believers4 ,and cleave all of you unto the covenant of ,god1 and depart not from it1 and remember the favor of ,god towards you3 since ye were enemies1 and he reconciled your hearts1 and ye became companions and brethren by his favor3 and ye were on the brink of a pit of fire1 and he delivered you thence4 ,thus ,god declareth unto you his signs1 that ye may be directed4 ,let there be people among you1 who invite to the best religion2 and command that which is just1 and forbid that which is evil2 and they shall be happy4 ,and be not as they who are divided1 and disagree in matters of religion1 after manifest proofs have been brought unto them3 they shall suffer a great torment4 ,on the day of resurrection some faces shall become white1 and other faces shall become black4 ,and unto them whose faces shall become black1 ,god will say1 ,have ye returned unto your unbelief1 after ye had believed8 therefore taste the punishment1 for that ye have been unbelievers3 but they whose faces shall become white shall be in the mercy of ,god1 therein shall they remain forever4 ,these are the signs of ,god3 we recite them unto thee with truth4 ,god will not deal unjustly with his creatures4 ,and to ,god belongeth whatever is in heaven and on earth2 and to ,god shall all things return4 ,ye are the best nation that hath been raised up unto mankind3 ye command that which is just1 and ye forbid that which is unjust1 and ye believe in ,god4 ,and if they who have received the scriptures had believed1 it had surely been the better for them3 there are believers among them1 but the greater part of them are transgressors4 ,they shall not hurt you1 unless with a slight hurt2 and if they fight against you1 they shall turn their backs to you1 and they shall not be helped4 ,they are smitten with vileness wheresoever they are found2 unless they obtain security by entering into a treaty with ,god1 and a treaty with men3 and they draw on themselves indignation from ,god1 and they are afflicted with poverty4 ,this they suffer1 because they disbelieved the signs of ,god1 and slew the prophets unjustly2 this1 because they were rebellious1 and transgressed4 ,yet they are not all alike3 there are of those who have received the scriptures1 upright people2 they meditate on the signs of ,god in the night season1 and worship2 they believe in ,god and the last day2 and command that which is just1 and forbid that which is unjust1 and zealously strive to excel in good works3 these are of the righteous4 ,and ye shall not be denied the reward of the good which ye do2 for ,god knoweth the pious4 ,as for the unbelievers1 their wealth shall not profit them at all1 neither their children1 against ,god3 they shall be the companions of hell fire2 they shall continue therein forever4 ,the likeness of that which they lay out in this present life1 is as a wind wherein there is a scorching cold3 it falleth on the standing corn of those men who have injured their own souls1 and destroyeth it4 ,and ,god dealeth not unjustly with them2 but they injure their own souls4 ,o true believers1 contract not an intimate friendship with any besides yourselves3 they will not fail to corrupt you4 ,they wish for that which may cause you to perish3 their hatred hath already appeared from out of their mouths2 but what their breasts conceal is yet more inveterate4 ,we have already shown you signs of their ill-will towards you1 if ye understand4 ,behold1 ye love them1 and they do not love you3 ye believe in all the scriptures1 and when they meet you1 they say1 ,we believe2 but when they assemble privately together1 they bite their fingers' ends out of wrath against you4 ,say unto them1 ,die in your wrath3 verily ,god knoweth the innermost part of your breasts4 ,if good happen unto you1 it grieveth them2 and if evil befall you1 they rejoice at it4 ,but if ye be patient1 and fear ,god1 their subtlety shall not hurt you at all2 for ,god comprehendeth whatever they do4 ,call to mind when thou wentest forth early from thy family1 that thou mightest prepare the faithful a camp for war2 and ,god heard and knew it2 when two companies of you were anxiously thoughtful1 so that ye became faint-hearted2 but ,god was the supporter of them both2 and in ,god let the faithful trust4 ,and ,god had already given you the victory at ,bedr1 when ye were inferior in number2 therefore fear ,god1 that ye may be thankful4 ,when thou saidst unto the faithful1 ,is it not enough for you1 that your ,lord should assist you with three thousand angels1 sent down from heaven8 ,verily if ye persevere1 and fear ,god1 and your enemies come upon you suddenly1 your ,lord will assist you with five thousand angels1 distinguished by their horses and attire4 ,and this ,god designed only as good tidings for you that your hearts might rest secure3 for victory is from ,god alone1 the mighty1 the wise4 ,that he should cut off the uttermost part of the unbelievers1 or cast them down1 or that they should be overthrown and unsuccessful1 is nothing to thee4 ,it is no business of thine2 whether ,god be turned unto them1 or whether he punish them2 they are surely unjust doers4 ,to ,god belongeth whatsoever is in heaven and on earth3 he spareth whom he pleaseth1 and he punisheth whom he pleaseth2 for ,god is merciful4 ,o true believers1 devour not usury1 doubling it twofold2 but fear ,god1 that ye may prosper3 and fear the fire which is prepared for the unbelievers2 and obey ,god1 and his apostle1 that ye may obtain mercy4 ,and run with emulation to obtain remission from your ,lord1 and paradise1 whose breath equalleth the heavens and the earth1 which is prepared for the godly2 who give alms in prosperity and adversity2 who bridle their anger and forgive men3 for ,god loveth the beneficent4#eg ,and who1 after they have committed a crime1 or dealt unjustly with their own souls1 remember ,god1 and ask pardon for their sins 7for who forgiveth sins except ,god87 and persevere not in what they have done knowingly3 their reward shall be pardon from their ,lord1 and gardens wherein rivers flow1 they shall remain therein forever3 and how excellent is the reward of those who labor6 ,there have already been before you examples of punishment of infidels1 therefore go through the earth1 and behold what hath been the end of those who accuse ,god's apostles of imposture4 ,this book is a declaration unto men1 and a direction and an admonition to the pious4 ,and be not dismayed1 neither be ye grieved2 for ye shall be superior to the unbelievers if ye believe4 ,if a wound hath happened unto you in war1 a like wound hath already happened unto the unbelieving people3 and we cause these days of different success interchangeably to succeed each other among men2 that ,god may know those who believe1 and may have martyrs from among you 7,god loveth not the workers of iniquity72 and that ,god might prove those who believe1 and destroy the infidels4 ,did ye imagine that ye should enter paradise1 when as yet ,god knew not those among you who fought strenuously in his cause2 nor knew those who persevered with patience8 ,moreover ye did some time wish for death before that ye met it2 but ye have now seen it1 and ye looked on1 but retreated from it4 ,mohammed is no more than an apostle2 the other apostles have already deceased before him3 if he die therefore1 or be slain1 will ye turn back on your heels8 but he who turneth back on his heels1 will not hurt ,god at all2 and ,god will surely reward the thankful4 ,no soul can die unless by the permission of ,god1 according to what is written in the book containing the determinations of things4 ,and whoso chooseth the reward of this world1 we will give him thereof3 but whoso chooseth the reward of the world to come1 we will give him thereof2 and we will surely reward the thankful4 ,how many prophets have encountered those who had many myriads of troops3 and yet they desponded not in their mind for what had befallen them in fighting for the religion of ,god1 and were not weakened1 neither behaved themselves in an abject manner8 ,god loveth those who persevere patiently4 ,and their speech was no other than that they said1 ,our ,lord forgive us our offences1 and our transgressions in our business2 and confirm our feet1 and help us against the unbelieving people4 ,and ,god gave them the reward of this world1 and a glorious reward in the life to come2 for ,god loveth the well-doers4 ,o ye who believe1 if ye obey the infidels1 they will cause you to turn back on your heels1 and ye will be turned back and perish3 but ,god is your ,lord2 and he is the best helper4 ,we will surely cast a dread into the hearts of the unbelievers1 because they have associated with ,god that concerning which he sent them down no power3 their dwelling shall be the fire of hell2 and the receptacle of the wicked shall be miserable4 ,god had already made good unto you his promise1 when ye destroyed them by his permission1 until ye became faint-hearted1 and disputed concerning the command of the apostle1 and were rebellious2 after ,god had shown you what ye desired4 ,some of you chose this present world1 and others of you chose the world to come4 ,then he turned you to flight from before them1 that he might make trial of you 7but he hath now pardoned you2 for ,god is endued with beneficence towards the faithful72 when ye went up as ye fled1 and looked not back on any2 while the apostle called you1 in the uttermost part of you4 ,therefore ,god rewarded you with affliction on affliction1 that ye be not grieved hereafter for the spoils which ye fail of1 nor for that which befalleth you2 for ,god is well acquainted with whatever ye do4 ,then he sent down upon you after affliction security2 soft sleep which fell on some part of you2 but other parts were troubled by their own souls2 falsely thinking of ,god a foolish imagination1 saying1 ,will anything of the matter happen unto us8 ,say1 ,verily the matter belongeth wholly unto ,god4 ,they concealed in their minds what they declared not unto thee2 saying1 ,if anything of the matter had happened unto us1 we had not been slain here4 ,answer1 ,if ye had been in your houses1 verily they would have gone forth to fight1 whose slaughter was decreed1 to the places where they died1 and this came to pass that ,god might try what was in your breasts1 and might discern what was in your hearts2 for ,god knoweth the innermost parts of the breasts of men4 ,verily they among you who turned their backs on the day whereon the two armies met each other at ,ohod1 ,satan caused them to slip1 for some crime which they had committed3 but now hath ,god forgiven them2 for ,god is gracious and merciful4 ,o true believers1 be not as they who believe not1 and said of their brethren1 when they had journeyed in the land or had been at war1 ,if they had been with us1 those had not died1 nor had these been slain3 whereas what befell them was so ordained that ,god might make it matter of sighing in their hearts4 ,god giveth life1 and causeth to die3 and ,god seeth that which ye do4 ,moreover1 if ye be slain1 or die in defence of the religion of ,god2 verily pardon from ,god1 and mercy1 is better than what they heap together of worldly riches4 ,and if ye die1 or be slain1 verily unto ,god shall ye be gathered4 ,and as to the mercy granted unto the disobedient from ,god1 thou1 ,o ,mohammed1 hast been mild towards them2 but if thou hadst been severe and hard-hearted1 they had surely separated themselves from about thee4 ,therefore forgive them1 and ask pardon for them3 and consult them in the affair of war2 and after thou hast deliberated1 trust in ,god2 for ,god loveth those who trust in him4 ,if ,god help you1 none shall conquer you2 but if he desert you1 who is it that will help you after him8 ,therefore in ,god let the faithful trust4 ,it is not the part of a prophet to defraud1 for he who defraudeth1 shall bring with him what he hath defrauded anyone of1 on the day of the resurrection4#eh ,then shall every soul be paid what he hath gained2 and they shall not be treated unjustly4 ,shall he therefore who followeth that which is well pleasing unto ,god1 be as he who bringeth on himself wrath from ,god1 and whose receptacle is hell8 an evil journey shall it be thither4 ,there shall be degrees of rewards and punishments with ,god1 for ,god seeth what they do4 ,now hath ,god been gracious unto the believers when he raised up among them an apostle of their own nation1#ei who should recite his signs unto them1 and purify them1 and teach them the book of the ,koran and wisdom2 whereas they were before in manifest error4 ,after a misfortune hath befallen you at ,ohod 7ye had already obtained two equal advantages71 do ye say1 ,whence cometh this8 ,answer1 ,this is from yourselves3 for ,god is almighty4 ,and what happened unto you1 on the day whereon the two armies met1 was certainly by the permission of ,god2 and that he might know the faithful1 and that he might know the ungodly4 ,it was said unto them1 ,come1 fight for the religion of ,god1 or drive back the enemy3 they answered1 ,if we had known ye went out to fight1 we had certainly followed you4 ,they were on that day nearer unto unbelief than they were to faith2 they spake with their mouths what was not in their hearts2 but ,god perfectly knew what they concealed2 who said of their brethren1 while themselves stayed at home1 if they had obeyed us1 they had not been slain4 ,say1 ,then keep back death from yourselves1 if ye say truth4 ,thou shalt in no wise reckon those who have been slain at ,ohod in the cause of ,god1 dead2 nay1 they are sustained alive with their ,lord1 rejoicing for what ,god of his favor hath granted them2 and being glad for those who1 coming after them1 have not as yet overtaken them1 because there shall no fear come on them1 neither shall they be grieved4 ,they are filled with joy for the favor which they have received from ,god1 and his bounty2 and for that ,god suffereth not the reward of the faithful to perish4 ,they who hearkened unto ,god and his apostle1 after a wound had befallen them at ,ohod1 such of them as do good works1 and fear ,god1 shall have a great reward2 unto whom certain men said1 ,verily the men of ,mecca have already gathered forces against you1 be ye therefore afraid of them3 but this increaseth their faith1 and they said1 ,god is our support1 and the most excellent patron4 ,wherefore they returned with favor from ,god1 and advantage2 no evil befell them3 and they followed what was well pleasing unto ,god2 for ,god is endowed with great liberality4 ,verily that devil would cause you to fear his friends3 but be ye not afraid of them2 but fear me1 if ye be true believers4 ,they shall not grieve thee1 who emulously hasten unto infidelity2 for they shall never hurt ,god at all4 ,god will not give them a part in the next life1 and they shall suffer a great punishment4 ,surely those who purchase infidelity with faith1 shall by no means hurt ,god at all1 but they shall suffer a grievous punishment4 ,and let not the unbelievers think1 because we grant them lives long and prosperous1 that it is better for their souls3 we grant them long and prosperous lives only that their iniquity may be increased2 and they shall suffer an ignominious punishment4 ,god is not disposed to leave the faithful in the condition which ye are now in1 until he sever the wicked from the good2 nor is ,god disposed to make you acquainted with what is a hidden secret1 but ,god chooseth such of his apostles as he pleaseth1 to reveal his mind unto3 believe1 therefore1 in ,god1 and his apostles2 and if ye believe1 and fear ,god1 ye shall receive a great reward4 ,and let not those who are covetous of what ,god of his bounty hath granted them1 imagine that their avarice is better for them3 nay1 rather it is worse for them4 ,that which they have covetously reserved shall be bound as a collar about their neck1#fj on the day of the resurrection2 unto ,god belongeth the inheritance of heaven and earth2 and ,god is well acquainted with what ye do4 ,god hath already heard the saying of those who said1 ,verily ,god is poor1 and we are rich3 we will surely write down what they have said1 and the slaughter which they have made of the prophets without a cause2 and we will say unto them1 ,taste ye the pain of burning4 ,this shall they suffer for the evil which their hands have sent before them1 and because ,god is not unjust towards mankind2 who also say1 ,surely ,god hath commanded us1 that we should not give credit to any apostle1 until one should come unto us with a sacrifice1 which should be consumed by fire4 ,say1 ,apostles have already come unto you before me1 with plain proofs1 and with the miracle which ye mention3 why therefore have ye slain them1 if ye speak truth8 ,if they accuse thee of imposture1 the apostles before thee have also been accounted impostors1 who brought evident demonstrations1 and the scriptures1 and the book which enlightened the understanding4 ,every soul shall taste of death1 and ye shall have your rewards on the day of resurrection2 and he who shall be far removed from hell fire1 and shall be admitted into paradise1 shall be happy3 but the present life is only a deceitful provision4 ,ye shall surely be proved in your possessions1 and in your persons2 and ye shall bear from those unto whom the scripture was delivered before you1 and from the idolaters1 much hurt3 but if ye be patient1 and fear ,god1 this is a matter that is absolutely determined4 ,and when ,god accepted the covenant of those to whom the book of the law was given1 saying1 ,ye shall surely publish it unto mankind1 ye shall not hide it2 yet they threw it behind their backs1 and sold it for a small price2 but woful is the price for which they have sold it4#fa ,think not that they who rejoice at what they have done1 and expect to be praised for what they have not done2 think not1 ,o prophet1 that they shall escape from punishment1 for they shall suffer a painful punishment2 and unto ,god belongeth the kingdom of heaven and earth2 ,god is almighty4 ,now in the creation of heaven and earth1 and the vicissitude of night and day1 are signs unto those who are endued with understanding2 who remember ,god standing1 and sitting1 and lying on their sides2 and meditate on the creation of heaven and earth1 saying1 ,o ,lord1 thou hast not created this in vain2 far be it from thee3 therefore deliver us from the torment of hell fire4 ,o ,lord1 surely whom thou shalt throw into the fire1 thou wilt also cover with shame2 nor shall the ungodly have any to help them4 ,o ,lord1 we have heard of a preacher#fb inviting us to the faith1 and saying1 ,believe in your ,lord3 and we believed4 ,o ,lord1 forgive us therefore our sins1 and expiate our evil deeds from us1 and make us to die with the righteous4 ,o ,lord1 give us also the reward which thou hast promised by thy apostles2 and cover us not with shame on the day of resurrection2 for thou art not contrary to the promise4 ,their ,lord therefore answereth them1 saying1 ,i will not suffer the work of him among you who worketh to be lost1 whether he be male or female3 the one of you is from the other4 ,they therefore who have left their country1 and have been turned out of their houses1 and have suffered for my sake1 and have been slain in battle2 verily ,i will expiate their evil deeds from them1 and ,i will surely bring them into gardens watered by rivers2 a reward from ,god3 and with ,god is the most excellent reward4 ,let not the prosperous dealing of the unbelievers in the land deceive thee3 it is but a slender provision2 and then their receptacle shall be hell2 an unhappy couch shall it be4 ,but they who fear their ,lord shall have gardens through which rivers flow1 they shall continue therein forever3 this is the gift of ,god2 for what is with ,god shall be better for the righteous than short-lived worldly prosperity4 ,there are some of those who have received the scriptures1 who believe in ,god1 and that which hath been sent down unto you1 and that which hath been sent down to them1 submitting themselves unto ,god2 they tell not the signs of ,god for a small price3 these shall have their reward with their ,lord2 for ,god is swift in taking an account4 ,o true believers1 be patient1 and strive to excel in patience1 and be constant-minded1 and fear ,god1 that ye may be happy4 ,footnote #df3 ,this name is given in the ,koran to the father of the ,virgin ,mary4 ,footnote #dg3 ,the word ,koran1 derived from the verb ,karaa1 i4e41 to read1 signifies in ,arabic the reading1 or rather that which is to be read4 ,the syllable ,al1 in the words ,al ,koran1 is only the ,arabic article signifying the1 and ought to be omitted when the ,english article is prefixed4 ,footnote #dh3 ,the miracle1 it is said1 consisted in three things3 7#a47 ,mohammed1 by the direction of the angel ,gabriel1 took a handful of gravel and threw it towards the enemy in the attack1 saying1 ,may their faces be confounded2 whereupon they immediately turned their backs and fled4 ,but1 though the prophet seemingly threw the gravel himself1 yet it is told in the ,koran that it was not he1 but ,god1 who threw it1 that is to say1 by the ministry of his angel4 7#b47 ,the ,mohammedan troops seemed to the infidels to be twice as many in number as themselves1 which greatly discouraged them4 7#c47 ,god sent down to their assistance first a thousand1 and afterwards three thousand angels1 led by ,gabriel1 mounted on his horse ,haizum2 and1 according to the ,koran1 these celestial auxiliaries really did all the execution1 though ,mohammed's men imagined themselves did it1 and fought stoutly at the same time4 ,footnote #di3 ,the proper name of the ,mohammedan religion1 which signifies the resigning or devoting one's self entirely to ,god and his service4 ,this they say is the religion which all the prophets were sent to teach1 being founded on the unity of ,god4 ,footnote #ej3 ,the ,mohammedans have a tradition that the first banner of the infidels that shall be set up1 on the day of judgment1 will be that of the ,jews2 and that ,god will first reproach them with their wickedness1 over the heads of those who are present1 and then order them to hell4 ,footnote #ea3 ,this phrase signifies a man in full age1 that is1 between thirty and thirty-four4 ,footnote #eb3 ,such as the eating of fish that have neither fins nor scales1 the caul and fat of animals1 and camel's flesh1 and to work on the ,sabbath4 ,footnote #ec3 ,in ,arabic1 al ,hawriyn3 which word they derive from ,hra1 to be white1 and suppose the apostles were so-called either from the candor and sincerity of their minds1 or because they were princes and wore white garments1 or else because they were by trade fullers4 ,footnote #ed3 ,some ,mohammedans say this was done by the ministry of ,gabriel2 but others that a strong whirlwind took him up from ,mount ,olivet4 ,footnote #ee3 ,a gold coin worth about #b4ej4 ,footnote #ef3 ,becca is another name of ,mecca4 ,al ,beidwi observes that the ,arabs used the ,m and ,b promiscuously in several words4 ,footnote #eg3 ,it is related of ,hasan the son of ,ali that a slave having once thrown a dish on him boiling hot1 as he sat at table1 and fearing his master's resentment1 fell immediately on his knees1 and repeated these words1 ,paradise is for those who bridle their anger4 ,hasan answered1 ,i am not angry4 ,the slave proceeded1 and for those who forgive men4 ,i forgive you1 said ,hasan4 ,the slave1 however1 finished the verse1 adding1 for ,god loveth the beneficent4 ,since it is so1 replied ,hasan1 ,i give you your liberty1 and four hundred pieces of silver4 ,a noble instance of moderation and generosity4 ,footnote #eh3 ,according to a tradition of ,mohammed1 whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck4 ,footnote #ei3 ,some copies1 instead of min anfosihim1 i4e41 of themselves1 read min anfasihim1 i4e41 of the noblest among them2 for such was the tribe of ,koreish1 of which ,mohammed was descended4 ,footnote #fj3 ,mohammed is said to have declared1 that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection4 ,footnote #fa3 ,that is1 dearly shall they pay hereafter for taking bribes to stifle the truth4 ,whoever concealeth the knowledge which ,god has given him1 says ,mohammed1 ,god shall put on him a bridle of fire on the day of resurrection4 ,footnote #fb3 ,namely1 ,mohammed1 with the ,koran4 ,,chapter ,,iv ,entitled1 ,women#fc--,revealed at ,medina ,in the ,name of the ,most ,merciful ,god4 ,o men1 fear your ,lord1 who hath created you out of one man1 and out of him created his wife1 and from them two hath multiplied many men and women3 and fear ,god by whom ye beseech one another2 and respect women who have borne you1 for ,god is watching over you4 ,and give the orphans when they come to age their substance2 and render them not in exchange bad for good3 and devour not their substance1 by adding it to your substance2 for this is a great sin4 ,and if ye fear that ye shall not act with equity towards orphans of the female sex1 take in marriage of such other women as please you1 two1 or three1 or four1 and not more4 ,but if ye fear that ye cannot act equitably towards so many1 marry one only1 or the slaves which ye shall have acquired4 ,this will be easier1 that ye swerve not from righteousness4 ,and give women their dowry freely2 but if they voluntarily remit unto you any part of it1 enjoy it with satisfaction and advantage4 ,and give not unto those who are weak of understanding1 the substance which ,god hath appointed you to preserve for them2 but maintain them thereout1 and clothe them1 and speak kindly unto them4 ,and examine the orphans until they attain the age of marriage3 but if ye perceive they are able to manage their affairs well1 deliver their substance unto them2 and waste it not extravagantly1 or hastily1 because they grow up4 ,let him who is rich abstain entirely from the orphan's estates2 and let him who is poor take thereof according to what shall be reasonable4 ,and when ye deliver their substance unto them1 call witnesses thereof in their presence3 ,god taketh sufficient account of your actions4 ,men ought to have a part of what their parents and kindred leave behind them when they die3 and women also ought to have a part of what their parents and kindred leave1 whether it be little1 or whether it be much2 a determinate part is due to them4 ,and when they who are of kin are present at the dividing of what is left1 and also the orphans1 and the poor2 distribute unto them some part thereof2 and if the estate be too small1 at least speak comfortably unto them4 ,and let those fear to abuse orphans1 who if they leave behind them a weak offspring1 are solicitous for them3 let them therefore fear ,god1 and speak that which is convenient4 ,surely they who devour the possessions of orphans unjustly1 shall swallow down nothing but fire into their bellies1 and shall broil in raging flames4 ,god hath thus commanded you concerning your children4 ,a male shall have as much as the share of two females3 but if they be females only1 and above two in number1 they shall have two third-parts of what the deceased shall leave2 and if there be but one1 she shall have the half4 ,and the parents of the deceased shall have each of them a sixth part of what he shall leave1 if he have a child3 but if he have no child1 and his parents be his heirs1 then his mother shall have the third part4 ,and if he have brethren1 his mother shall have a sixth part1 after the legacies#fd which he shall bequeath1 and his debts be paid4 ,ye know not whether your parents or your children be of greater use unto you4 ,this is an ordinance from ,god1 and ,god is knowing and wise4 ,moreover1 ye may claim half of what your wives shall leave1 if they have no issue2 but if they have issue1 then ye shall have the fourth part of what they shall leave1 after the legacies which they shall bequeath1 and the debts be paid4 ,they also shall have the fourth part of what ye shall leave1 in case ye have no issue2 but if ye have issue1 then they shall have the eighth part of what ye shall leave1 after the legacies which ye shall bequeath and your debts be paid4 ,and if a man or woman's substance be inherited by a distant relation1 and he or she have a brother or sister2 each of them two shall have a sixth part of the estate4 ,but if there be more than this number1 they shall be equal sharers in a third part1 after payment of the legacies which shall be bequeathed1 and the debts1 without prejudice to the heirs4 ,this is an ordinance from ,god3 and ,god is knowing and gracious4 ,these are the statutes of ,god4 ,and whoso obeyeth ,god and his apostle1 ,god shall lead him into gardens wherein rivers flow1 they shall continue therein forever2 and this shall be great happiness4 ,but whoso disobeyeth ,god1 and his apostle1 and transgresseth his statutes1 ,god shall cast him into hell fire2 he shall remain therein forever1 and he shall suffer a shameful punishment4 ,if any of your women be guilty of whoredom1 produce four witnesses from among you against them1 and if they bear witness against them1 imprison them in separate apartments until death release them1 or ,god affordeth them a way to escape4#fe ,and if two of you commit the like wickedness1 punish them both3 but if they repent and amend1 let them both alone2 for ,god is easy to be reconciled and merciful4 ,verily repentance will be accepted with ,god1 from those who do evil ignorantly1 and then repent speedily2 unto them will ,god be turned3 for ,god is knowing and wise4 ,but no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them1 and he saith1 ,verily1 ,i repent now2 nor unto those who die unbelievers3 for them have we prepared a grievous punishment4 ,o true believers1 it is not lawful for you to be heirs of women against their will1 nor to hinder them from marrying others1 that ye may take away part of what ye have given them in dowry2 unless they have been guilty of a manifest crime3 but converse kindly with them4 ,and if ye hate them1 it may happen that ye may hate a thing wherein ,god hath placed much good4 ,if ye be desirous to exchange a wife for another wife1 and ye have already given one of them a talent2 take not away anything therefrom3 will ye take it by slandering her1 and doing her manifest injustice8 ,and how can ye take it1 since the one of you hath gone in unto the other1 and they have received from you a firm covenant8 ,marry not women whom your fathers have had to wife 7except what is already past73 for this is uncleanness1 and an abomination1 and an evil way4 ,ye are forbidden to marry your mothers1 and your daughters1 and your sisters1 and your aunts both on the father's and on the mother's side1 and your brother's daughters1 and your sister's daughters1 and your mothers who have given you suck1 and your foster-sisters1 and your wives' mothers1 and your daughters-in-law which are under your tuition1 born of your wives unto whom ye have gone in 7but if ye have not gone in unto them1 it shall be no sin in you to marry them71 and the wives of your sons who proceed out of your loins2 and ye are also forbidden to take to wife two sisters2 except what is already past3 for ,god is gracious and merciful4 ,ye are also forbidden to take to wife free women who are married1 except those women whom your right hands shall possess as slaves4#ff ,this is ordained you from ,god4 ,whatever is beside this1 is allowed you2 that ye may with your substance provide wives for yourselves1 acting that which is right1 and avoiding whoredom4 ,and for the advantage which ye receive from them1 give them their reward1 according to what is ordained3 but it shall be no crime in you to make any other agreement among yourselves1 after the ordinance shall be complied with2 for ,god is knowing and wise4 ,whoso among you hath not means sufficient that he may marry free women1 who are believers1 let him marry with such of your maid-servants whom your right hands possess1 as are true believers2 for ,god well knoweth your faith4 ,ye are the one from the other2 therefore marry them with the consent of their masters2 and give them their dower according to justice2 such as are modest1 not guilty of whoredom1 nor entertaining lovers4 ,and when they are married1 if they be guilty of adultery1 they shall suffer half the punishment which is appointed for the free women4#fg ,this is allowed unto him among you1 who feareth to sin by marrying free women2 but if ye abstain from marrying slaves1 it will be better for you2 ,god is gracious and merciful4 ,god is willing to declare these things unto you1 and to direct you according to the ordinances of those who have gone before you1 and to be merciful unto you4 ,god is knowing and wise4 ,god desireth to be gracious unto you2 but they who follow their lusts1 desire that ye should turn aside from the truth with great deviation4 ,god is minded to make his religion light unto you3 for man was created weak4 ,o true believers1 consume not your wealth among yourselves in vanity2 unless there be merchandising among you by mutual consent3 neither slay yourselves2 for ,god is merciful towards you3 and whoever doth this maliciously and wickedly1 he will surely cast him to be broiled in hell fire2 and this is easy with ,god4 ,if ye turn aside from the grievous sins1#fh of those which ye are forbidden to commit1 we will cleanse you from your smaller faults2 and will introduce you into paradise with an honorable entry4 ,covet not that which ,god hath bestowed on some of you preferably to others4#fi ,unto the men shall be given a portion of what they shall have gained1 and unto the women shall be given a portion of what they shall have gained3 therefore ask ,god of his bounty2 for ,god is omniscient4 ,we have appointed unto everyone kindred1 to inherit part of what their parents and relations shall leave at their deaths4 ,and unto those with whom your right hands have made an alliance1 give their part of the inheritance2 for ,god is witness of all things4 ,men shall have the preeminence above women1 because of those advantages wherein ,god hath caused the one of them to excel the other1 and for that which they expend of their substance in maintaining their wives4 ,the honest women are obedient1 careful in the absence of their husbands1 for that ,god preserveth them1 by committing them to the care and protection of the men4 ,but those1 whose perverseness ye shall be apprehensive of1 rebuke2 and remove them into separate apartments1 and chastise them4#gj ,but if they shall be obedient unto you1 seek not an occasion of quarrel against them2 for ,god is high and great4 ,and if ye fear a breach between the husband and wife1 send a judge out of his family1 and a judge out of her family3 if they shall desire a reconciliation1 ,god will cause them to agree2 for ,god is knowing and wise4 ,serve ,god1 and associate no creature with him2 and show kindness unto parents1 and relations1 and orphans1 and the poor1 and your neighbor who is of kin to you1 and also your neighbor who is a stranger1 and to your familiar companion1 and the traveller1 and the captives whom your right hands shall possess2 for ,god loveth not the proud or vain-glorious1 who are covetous1 and recommend covetousness unto men1 and conceal that which ,god of his bounty hath given them 7we have prepared a shameful punishment for the unbelievers72 and who bestow their wealth in charity to be observed of men1 and believe not in ,god1 nor in the last day2 and whoever hath ,satan for a companion1 an evil companion hath he6 ,and what harm would befall them if they should believe in ,god and the last day1 and give alms out of that which ,god hath bestowed on them8 since ,god knoweth them who do this4 ,verily ,god will not wrong anyone even the weight of an ant3 and if it be a good action1 he will double it1 and will recompense it in his sight with a great reward4 ,how will it be with the unbelievers when we shall bring a witness out of each nation against itself1 and shall bring thee1 ,o ,mohammed1 a witness against these people8 ,in that day they who have not believed1 and have rebelled against the apostle of ,god1 shall wish the earth was levelled with them2 and they shall not be able to hide any matter from ,god4 ,o true believers1 come not to prayers when ye are drunk1 until ye understand what ye say2 nor when ye are polluted by emission of seed1 unless ye be travelling on the road1 until ye wash yourselves4 ,but if ye be sick1 or on a journey1 or any of you come from easing nature1 or have touched women1 and find no water2 take fine clean sand and rub your faces and your hands therewith2 for ,god is merciful and inclined to forgive4 ,hast thou not observed those unto whom part of the scriptures was delivered8 they sell error1 and desire that ye may wander from the right way2 but ,god well knoweth your enemies4 ,god is a sufficient patron1 and ,god is a sufficient helper4 ,of the ,jews there are some who pervert words from their places2 and say1 ,we have heard1 and have disobeyed2 and do thou hear without understanding our meaning1 and look upon us3 perplexing with their tongues1 and reviling the true religion4 ,but if they had said1 ,we have heard1 and do obey2 and do thou hear1 and regard us3 certainly it were better for them1 and more right4 ,but ,god hath cursed them by reason of their infidelity2 therefore a few of them only shall believe4 ,o ye to whom the scriptures have been given1 believe in the revelation which we have sent down1 confirming that which is with you2 before we deface your countenances1 and render them as the back parts thereof2 or curse them1 as we cursed those who transgressed on the ,sabbath day2 and the command of ,god was fulfilled4 ,surely ,god will not pardon the giving him an equal2 but will pardon any other sin1 except that1 to whom he pleaseth2 and whoso giveth a companion unto ,god1 hath devised a great wickedness4 ,hast thou not observed those who justify themselves8 ,but ,god justifieth whomsoever he pleaseth1 nor shall they be wronged a hair4 ,behold1 how they imagine a lie against ,god2 and therein is iniquity sufficiently manifest4 ,hast thou not considered those to whom part of the scripture hath been given8 ,they believe in false gods and idols1#ga and say of those who believe not1 ,these are more rightly directed in the way of truth than they who believe on ,mohammed4 ,those are the men whom ,god hath cursed2 and unto him whom ,god shall curse1 thou shalt surely find no helper4 ,shall they have a part of the kingdom1 since even then they would not bestow the smallest matter on men8 ,do they envy other men that which ,god of his bounty hath given them8 ,we formerly gave unto the family of ,abraham a book of revelations and wisdom2 and we gave them a great kingdom4 ,there is of them who believeth on him2 and there is of them who turneth aside from him3 but the raging fire of hell is a sufficient punishment4 ,verily1 those who disbelieve our signs1 we will surely cast to be broiled in hell fire2 so often as their skins shall be well burned1 we will give them other skins in exchange1 that they may taste the sharper torment2 for ,god is mighty and wise4 ,but those who believe and do that which is right1 we will bring into gardens watered by rivers3 therein shall they remain forever1 and there shall they enjoy wives free from all impurity2 and we will lead them into perpetual shades4 ,moreover1 ,god commandeth you to restore what ye are trusted with1 to the owners2 and when ye judge between men1 that ye judge according to equity3 and surely an excellent virtue it is to which ,god exhorteth you2 for ,god both heareth and seeth4 ,o true believers1 obey ,god1 and obey the apostle1 and those who are in authority among you3 and if ye differ in anything1 refer it unto ,god#gb and the apostle1 if ye believe in ,god and the last day3 this is better1 and a fairer method of determination4 ,hast thou not observed those who pretend they believe in what hath been revealed unto thee1 and what hath been revealed before thee8 ,they desire to go to judgment before ,taght1 although they have been commanded not to believe in him2 and ,satan desireth to seduce them into a wide error4 ,and when it is said unto them1 ,come unto the book which ,god hath sent down1 and to the apostle2 thou seest the ungodly turn aside from thee1 with great aversion4 ,but how will they behave when a misfortune shall befall them1 for that which their hands have sent before them8 ,then will they come unto thee1 and swear by ,god1 saying1 ,we intended no other than to do good1 and to reconcile the parties4 ,god knoweth what is in the hearts of these men2 therefore let them alone1 and admonish them1 and speak unto them a word which may affect their souls4 ,we have not sent any apostle1 but that he might be obeyed by the permission of ,god3 but if they1 after they have injured their own souls1 come unto thee1 and ask pardon of ,god1 and the apostle ask pardon for them1 they shall surely find ,god easy to be reconciled and merciful4 ,and by thy ,lord they will not perfectly believe1 until they make thee judge of their controversies2 and shall not afterwards find in their own minds any hardship in what thou shalt determine1 but shall acquiesce therein with entire submission4 ,and if we had commanded them1 saying1 ,slay yourselves1 or depart from your houses1 they would not have done it1 except a few of them4 ,and if they had done what they were admonished1 it would certainly have been better for them1 and more efficacious for confirming their faith2 and we should then have surely given them in our sight an exceeding great reward1 and we should have directed them in the right way4 ,whoever obeyeth ,god and the apostle1 they shall be with those unto whom ,god hath been gracious1 of the prophets1 and the sincere1 and the martyrs1 and the righteous2 and these are the most excellent company4 ,this is bounty from ,god2 and ,god is sufficiently knowing4 ,o true believers1 take your necessary precaution against your enemies1 and either go forth to war in separate parties1 or go forth all together in a body4 ,there is of you who tarrieth behind2 and if a misfortune befall you1 he saith1 ,verily ,god hath been gracious unto me1 that ,i was not present with them3 but if success attend you from ,god1 he will say 7as if there was no friendship between you and him71 ,would to ,god ,i had been with them1 for ,i should have acquired great merit4 ,let them therefore fight for the religion of ,god1 who part with the present life in exchange for that which is to come2 for whosoever fighteth for the religion of ,god1 whether he be slain1 or be victorious1 we will surely give him a great reward4 ,and what ails you1 that ye fight not for ,god's true religion1 and in defence of the weak among men1 women1 and children1 who say1 ,o ,lord1 bring us forth from this city1 whose inhabitants are wicked2 grant us from before thee a protector1 and grant us from thee a defender4 ,they who believe fight for the religion of ,god2 but they who believe not fight for the religion of ,taght4 ,fight therefore against the friends of ,satan1 for the stratagem of ,satan is weak4 ,hast thou not observed those unto whom it was said1 ,withhold your hands from war1 and be constant at prayers1 and pay the legal alms8 ,but when war is commanded them1 behold1 a part of them fear men as they should fear ,god1 or with a greater fear1 and say1 ,o ,lord1 wherefore hast thou commanded us to go to war1 and hast not suffered us to wait our approaching end8 ,say unto them1 ,the provision of this life is but small2 but the future shall be better for him who feareth ,god2 and ye shall not be in the least injured at the day of judgment4 ,wheresoever ye be1 death will overtake you1 although ye be in lofty towers4 ,if good befall them1 they say1 ,this is from ,god2 but if evil befall them1 they say1 ,this is from thee1 ,o ,mohammed3 say1 ,all is from ,god2 and what aileth these people1 that they are so far from understanding what is said unto them8 ,whatever good befalleth thee1 ,o man1 it is from ,god2 and whatever evil befalleth thee1 it is from thyself4#gc ,we have sent thee an apostle unto men1 and ,god is a sufficient witness thereof4 ,whoever obeyeth the apostle1 obeyeth ,god2 and whoever turneth back1 we have not sent thee to be a keeper over them4 ,they say1 ,obedience3 yet when they go forth from thee1 part of them meditate by night a matter different from what thou speakest2 but ,god shall write down what they meditate by night3 therefore let them alone1 and trust in ,god1 for ,god is a sufficient protector4 ,do they not attentively consider the ,koran8 ,if it had been from any besides ,god1 they would certainly have found therein many contradictions4 ,when any news cometh unto them1 either of security or fear1 they immediately divulge it2 but if they told it to the apostle and to those who are in authority among them1 such of them would understand the truth of the matter1 as inform themselves thereof from the apostle and his chiefs4 ,and if the favor of ,god and his mercy had not been upon you1 ye had followed the devil1 except a few of you4 ,fight therefore for the religion of ,god1 and oblige not any to what is difficult1 except thyself2 however1 excite the faithful to war1 perhaps ,god will restrain the courage of the unbelievers2 for ,god is stronger than they1 and more able to punish4 ,he who intercedeth between men with a good intercession shall have a portion thereof2 and he who intercedeth with an evil intercession shall have a portion thereof2 for ,god overlooketh all things4 ,when ye are saluted with a salutation1 salute the person with a better salutation1 or at least return the same2 for ,god taketh an account of all things4 ,god6 there is no ,god but he2 he will surely gather you together on the day of resurrection2 there is no doubt of it3 and who is more true than ,god in what he saith8 ,why are ye divided concerning the ungodly into two parties2 since ,god hath overturned them for what they have committed8 ,will ye direct him whom ,god hath led astray2 since for him whom ,god shall lead astray1 thou shalt find no true path8 ,they desire that ye should become infidels1 as they are infidels1 and that ye should be equally wicked with themselves4 ,therefore take not friends from among them1 until they fly their country for the religion of ,god2 and if they turn back from the faith1 take them1 and kill them wherever ye find them2 and take no friend from among them1 nor any helper1 except those who go unto a people who are in alliance with you1 for those who come unto you1 their hearts forbidding them either to fight against you1 or to fight against their own people4 ,and if ,god pleased he would have permitted them to have prevailed against you1 and they would have fought against you4 ,but if they depart from you1 and fight not against you and offer you peace1 ,god doth not allow you to take or kill them4 ,ye shall find others who are desirous to enter into a confidence with you1 and at the same time to preserve a confidence with their own people3 so often as they return to sedition1 they shall be subverted therein2 and if they depart not from you1 and offer you peace1 and restrain their hands from warring against you1 take them and kill them wheresoever ye find them2 over these have we granted you a manifest power4 ,it is not lawful for a believer to kill a believer1 unless it happen by mistake2 and whoso killeth a believer by mistake1 the penalty shall be the freeing of a believer from slavery1 and a fine to be paid to the family of the deceased1#gd unless they remit it as alms3 and if the slain person be of a people at enmity with you1 and be a true believer1 the penalty shall be the freeing of a believer2 but if he be of a people in confederacy with you1 a fine to be paid to his family1 and the freeing of a believer4 ,and he who findeth not wherewith to do this1 shall fast two months consecutively1 as a penance enjoined from ,god2 and ,god is knowing and wise4 ,but whoso killeth a believer designedly1 his reward shall be hell2 he shall remain therein forever2 and ,god shall be angry with him1 and shall curse him1 and shall prepare for him a great punishment4 ,o true believers1 when ye are on a march in defence of the true religion1 justly discern such as ye shall happen to meet1 and say not unto him who saluteth you1 ,thou art not a true believer2 seeking the accidental goods of the present life2 for with ,god is much spoil4 ,such have ye formerly been1 but ,god hath been gracious unto you2 therefore make a just discernment1 for ,god is well acquainted with that which ye do4 ,those believers who sit still at home1 not having any hurt1 and those who employ their fortunes and their persons for the religion of ,god1 shall not be held equal4 ,god hath preferred those who employ their fortunes and their persons in that cause1 to a degree of honor above those who sit at home3 ,god hath indeed promised everyone paradise1 but ,god hath preferred those who fight for the faith before those who sit still1 by adding unto them a great reward1 by degrees of honor conferred on them from him1 and by granting them forgiveness and mercy2 for ,god is indulgent and merciful4 ,moreover1 unto those whom the angels put to death1 having injured their own souls1#ge the angels said1 ,of what religion were ye8 they answered1 ,we were weak in the earth4 ,the angels replied1 ,was not ,god's earth wide enough1 that ye might fly therein to a place of refuge8 ,therefore their habitation shall be hell2 and an evil journey shall it be thither3 except the weak among men1 and women1 and children1 who were not able to find means1 and were not directed in the way2 these peradventure ,god will pardon1 for ,god is ready to forgive and gracious4 ,whosoever flieth from his country for the sake of ,god's true religion1 shall find in the earth many forced to do the same1 and plenty of provisions4 ,and whoever departeth from his house1 and flieth unto ,god and his apostle1 if death overtake him in the way1 ,god will be obliged to reward him1 for ,god is gracious and merciful4 ,when ye march to war in the earth1 it shall be no crime in you if ye shorten your prayers1 in case ye fear the infidels may attack you2 for the infidels are your open enemy4 ,but when thou1 ,o prophet1 shalt be among them1 and shalt pray with them1 let a party of them arise to prayer with thee1 and let them take their arms2 and when they shall have worshipped1 let them stand behind you1 and let another party come that hath not prayed1 and let them pray with thee1 and let them be cautious and take their arms4 ,the unbelievers would that ye should neglect your arms and your baggage while ye pray1 that they might turn upon you at once4 ,it shall be no crime in you1 if ye be incommoded by rain1 or be sick1 that ye lay down your arms2 but take your necessary precaution4 ,god hath prepared for the unbelievers an ignominious punishment4 ,and when ye shall have ended your prayer1 remember ,god1 standing1 and sitting1 and lying on your sides4 ,but when ye are secure from danger1 complete your prayers2 for prayer is commanded the faithful1 and appointed to be said at the stated times4 ,be not negligent in seeking out the unbelieving people1 though ye suffer some inconvenience2 for they also shall suffer1 as ye suffer1 and ye hope for a reward from ,god which they cannot hope for2 and ,god is knowing and wise4 ,we have sent down unto thee the book of the ,koran with truth1 that thou mayest judge between men through that wisdom which ,god showeth thee therein2 and be not an advocate for the fraudulent2 but ask pardon of ,god for thy wrong intention1 since ,god is indulgent and merciful4 ,dispute not for those who deceive one another1 for ,god loveth not him who is a deceiver or unjust4 ,such conceal themselves from men1 but they conceal not themselves from ,god2 for he is with them when they imagine by night a saying which pleaseth him not1 and ,god comprehendeth what they do4 ,behold1 ye are they who have disputed for them in this present life2 but who shall dispute with ,god for them on the day of resurrection1 or who will become their patron8 yet he who doth evil1 or injureth his own soul1 and afterwards asketh pardon of ,god1 shall find ,god gracious and merciful4 ,whoso committeth wickedness1 committeth it against his own soul3 ,god is knowing and wise4 ,and whoso committeth a sin or iniquity1 and afterwards layeth it on the innocent1 he shall surely bear the guilt of calumny and manifest injustice4 ,if the indulgence and mercy of ,god had not been upon thee1 surely a part of them had studied to seduce thee2 but they shall seduce themselves only1 and shall not hurt thee at all4 ,god hath sent down unto thee the book of the ,koran and wisdom1 and hath taught thee that which thou knewest not2 for the favor of ,god hath been great towards thee4 ,there is no good in the multitude of their private discourses1 unless in the discourse of him who recommendeth alms1 or that which is right1 or agreement amongst men2 whoever doth this out of a desire to please ,god we will surely give him a great reward4 ,but whoso separateth himself from the apostle1 after true direction hath been manifested unto him1 and followeth any other way than that of the true believers1 we will cause him to obtain that to which he is inclined1 and will cast him to be burned in hell2 and an unhappy journey shall it be thither4 ,verily ,god will not pardon the giving him a companion1 but he will pardon any crime besides that1 unto whom he pleaseth3 and he who giveth a companion unto ,god1 is surely led aside into a wide mistake3 the infidels invoke beside him only female deities1 and only invoke rebellious ,satan4 ,god cursed him2 and he said1 ,verily ,i will take of thy servants a part cut off from the rest1 and ,i will seduce them1 and will insinuate vain desires into them1 and ,i will command them1 and they shall cut off the ears of cattle2 and ,i will command them1 and they shall change ,god's creature4 ,but whoever taketh ,satan for his patron1 besides ,god1 shall surely perish with a manifest destruction4 ,he maketh them promises1 and insinuateth into them vain desires2 yet ,satan maketh them only deceitful promises4 ,the receptacle of these shall be hell1 they shall find no refuge from it4 ,but they who believe1 and do good works1 we will surely lead them into gardens1 through which rivers flow2 they shall continue therein forever1 according to the true promise of ,god2 and who is more true than ,god in what he saith8 ,it shall not be according to your desires1 nor according to the desires of those who have received the scriptures4 ,whoso doeth evil1 shall be rewarded for it2 and shall not find any patron or helper1 beside ,god2 but whoso doeth good works1 whether he be male or female1 and is a true believer1 they shall be admitted into paradise1 and shall not in the least be unjustly dealt with4 ,who is better in point of religion than he who resigneth himself unto ,god1 and is a worker of righteousness1 and followeth the law of ,abraham the orthodox8 since ,god took ,abraham for his friend3 and to ,god belongeth whatsoever is in heaven and on earth2 ,god comprehendeth all things4 ,they will consult thee concerning women2 ,answer1 ,god instructeth you concerning them1 and that which is read unto you in the book of the ,koran concerning female orphans1 to whom ye give not that which is ordained them1 neither will ye marry them1 and concerning weak infants1 and that ye observe justice towards orphans3 whatever good ye do1 ,god knoweth it4 ,if a woman fear ill usage1 or aversion1 from her husband1 it shall be no crime in them if they agree the matter amicably between themselves2 for a reconciliation is better than a separation4 ,men's souls are naturally inclined to covetousness3 but if ye be kind towards women1 and fear to wrong them1 ,god is well acquainted with what ye do4 ,ye can by no means carry yourselves equally between women in all respects1 although ye study to do it2 therefore turn not from a wife with all manner of aversion1 nor leave her like one in suspense3 if ye agree1 and fear to abuse your wives1 ,god is gracious and merciful2 but if they separate1 ,god will satisfy them both of his abundance2 for ,god is extensive and wise1 and unto ,god belongeth whatsoever is in heaven and on earth4 ,we have already commanded those unto whom the scriptures were given before you1 and we command you also1 saying1 ,fear ,god2 but if ye disbelieve1 unto ,god belongeth whatsoever is in heaven and on earth2 and ,god is self-sufficient1 and to be praised2 for unto ,god belongeth whatsoever is in heaven and on earth1 and ,god is a sufficient protector4 ,if he pleaseth he will take you away1 ,o men1 and will produce others in your stead2 for ,god is able to do this4 ,whoso desireth the reward of this world1 verily with ,god is the reward of this world1 and also of that which is to come2 ,god both heareth and seeth4 ,o true believers1 observe justice when ye bear witness before ,god1 although it be against yourselves1 or your parents1 or relations2 whether the party be rich1 or whether he be poor2 for ,god is more worthy than them both3 therefore follow not your own lust in bearing testimony1 so that ye swerve from justice4 ,and whether ye wrest your evidence1 or decline giving it1 ,god is well acquainted with that which ye do4 ,o true believers1 believe in ,god and his apostle1 and the book which he hath caused to descend unto his apostle1 and the book which he hath formerly sent down4 ,and whosoever believeth not in ,god1 and his angels1 and his scriptures1 and his apostles1 and the last day1 he surely erreth in a wide mistake4 ,moreover1 they who believed1 and afterwards became infidels1 and then believed again1 and after that disbelieved1 and increased in infidelity1 ,god will by no means forgive them1 nor direct them into the right way4 ,declare unto the ungodly that they shall suffer a painful punishment4 ,they who take the unbelievers for their protectors1 besides the faithful1 do they seek for power with them8 since all power belongeth unto ,god4 ,and he hath already revealed unto you1 in the book of the ,koran1 the following passage3 ,when ye shall hear the signs of ,god1 they shall not be believed1 but they shall be laughed to scorn4 ,therefore sit not with them who believe not1 until they engage in different discourse2 for if ye do1 ye will certainly become like unto them4 ,god will surely gather the ungodly and the unbelievers together in hell4 ,they who wait to observe what befalleth you1 if victory be granted you from ,god1 say1 ,were we not with you8 ,but if any advantage happen to the infidels1 they say unto them1 ,were we not superior to you1 and have we not defended you against the believers8 ,god shall judge between you on the day of resurrection2 and ,god will not grant the unbelievers means to prevail over the faithful4 ,the hypocrites act deceitfully with ,god1 but he will deceive them2 and when they stand up to pray1 they stand carelessly1 affecting to be seen of men1 and remember not ,god1 unless a little1 wavering between faith and infidelity1 and adhering neither unto these nor unto those3 and for him whom ,god shall lead astray1 thou shalt find no true path4 ,o true believers1 take not the unbelievers for your protectors1 besides the faithful4 ,will ye furnish ,god with an evident argument of impiety against you8 ,moreover1 the hypocrites shall be in the lowest bottom of hell fire1 and thou shalt not find any to help them thence4 ,but they who repent and amend1 and adhere firmly unto ,god1 and approve the sincerity of their religion to ,god1 they shall be numbered with the faithful2 and ,god will surely give the faithful a great reward4 ,and how should ,god go about to punish you1 if ye be thankful and believe8 for ,god is grateful and wise4 ,god loveth not the speaking ill of anyone in public1 unless he who is injured call for assistance2 and ,god heareth and knoweth3 whether ye publish a good action1 or conceal it1 or forgive evil1 verily ,god is gracious and powerful4 ,they who believe not in ,god and his apostles1 and would make a distinction between ,god and his apostles1 and say1 ,we believe in some of the prophets1 and reject others of them1 and seek to take a middle way in this matter2 these are really unbelievers1 and we have prepared for the unbelievers an ignominious punishment4 ,but they who believe in ,god and his apostles1 and make no distinction between any of them1 unto those will we surely give their reward2 and ,god is gracious and merciful4 ,they who have received the scriptures will demand of thee1 that thou cause a book to descend unto them from heaven3 they formerly asked of ,moses a greater thing than this2 for they said1 ,show us ,god visibly4 ,wherefore a storm of fire from heaven destroyed them1 because of their iniquity4 ,then they took the calf for their ,god3 after that evident proofs of the divine unity had come unto them2 but we forgave them that1 and gave ,moses a manifest power to punish them4 ,and we lifted the mountain of ,sinai over them1 when we exacted from them their covenant2 and said unto them1 ,enter the gate of the city worshipping4 ,we also said unto them1 ,transgress not on the ,sabbath day4 ,and we received from them a firm covenant1 that they would observe these things4 ,therefore for that#gf they have made void their covenant1 and have not believed in the signs of ,god1 and have slain the prophets unjustly1 and have said1 ,our hearts are uncircumcised 7but ,god hath sealed them up1 because of their unbelief2 therefore they shall not believe1 except a few of them73 and for that they have not believed on ,jesus1 and have spoken against ,mary a grievous calumny2 and have said1 ,verily we have slain ,christ ,jesus the son of ,mary1 the apostle of ,god2 yet they slew him not1 neither crucified him1 but he was represented by one in his likeness2 and verily they who disagreed concerning him1#gg were in a doubt as to this matter1 and had no sure knowledge thereof1 but followed only an uncertain opinion4 ,they did not really kill him2 but ,god took him up unto himself3 and ,god is mighty and wise4 ,and there shall not be one of those who have received the scriptures1 who shall not believe in him1 before his death2#gh and on the day of resurrection he shall be a witness against them4 ,because of the iniquity of those who ,judaize1 we have forbidden them good things1 which had been formerly allowed them2 and because they shut out many from the way of ,god1 and have taken usury1 which was forbidden them by the law1 and devoured men's substance vainly3 we have prepared for such of them as are unbelievers a painful punishment4 ,but those among them who are well grounded in knowledge1 and the faithful1 who believe in that which hath been sent down unto thee1 and that which hath been sent down unto the prophets before thee1 and who observe the stated times of prayer1 and give alms1 and believe in ,god and the last day2 unto these will we give a great reward4 ,verily we have revealed our will unto thee1 as we have revealed it unto ,noah and the prophets who succeeded him2 and as we revealed it unto ,abraham1 and ,ismael1 and ,isaac1 and ,jacob1 and the tribes1 and unto ,jesus1 and ,job1 and ,jonas1 and ,aaron1 and ,solomon2 and we have given thee the ,koran1 as we gave the ,psalms unto ,david3 some apostles have we sent1 whom we have formerly mentioned unto thee2 and other apostles have we sent1 whom we have not mentioned unto thee2 and ,god spake unto ,moses1 discoursing with him2 apostles declaring good tidings1 and denouncing threats1 lest men should have an argument of excuse against ,god1 after the apostles had been sent unto them2 ,god is mighty and wise4 ,god is witness of that revelation which he hath sent down unto thee2 he sent it down with his special knowledge3 the angels also are witnesses thereof2 but ,god is a sufficient witness4 ,they who believe not1 and turn aside others from the way of ,god1 have erred in a wide mistake4 ,verily those who believe not1 and act unjustly1 ,god will by no means forgive1 neither will he direct them into any other way than the way of hell2 they shall remain therein forever3 and this is easy with ,god4 ,o men1 now is the apostle come unto you1 with truth from your ,lord2 believe therefore1 it will be better for you4 ,but if ye disbelieve1 verily unto ,god belongeth whatsoever is in heaven and on earth2 and ,god is knowing and wise4 ,o ye who have received the scriptures1 exceed not the just bounds in your religion1 neither say of ,god any other than the truth4 ,verily ,christ ,jesus the son of ,mary is the apostle of ,god1 and his ,word1 which he conveyed into ,mary1 and a spirit proceeding from him4 ,believe1 therefore1 in ,god1 and his apostles1 and say not1 ,there are three ,gods2#gi forbear this2 it will be better for you4 ,god is but one ,god4 ,far be it from him that he should have a son6 unto him belongeth whatsoever is in heaven and on earth2 and ,god is a sufficient protector4 ,christ doth not proudly disdain to be a servant unto ,god2 neither the angels who approach near to his presence3 and whoso disdaineth his service1 and is puffed up with pride1 ,god will gather them all to himself1 on the last day4 ,unto those who believe1 and do that which is right1 he shall give their rewards1 and shall superabundantly add unto them of his liberality3 but those who are disdainful and proud1 he will punish with a grievous punishment2 and they shall not find any to protect or to help them1 besides ,god4 ,o men1 now is an evident proof come unto you from your ,lord1 and we have sent down unto you manifest light4 ,they who believe in ,god and firmly adhere to him1 he will lead them into mercy from him1 and abundance2 and he will direct them in the right way to himself4 ,they will consult thee for thy decision in certain cases2 say unto them1 ,god giveth you these determinations1 concerning the more remote degrees of kindred4 ,if a man die without issue1 and have a sister1 she shall have the half of what he shall leave3#hj and he shall be heir to her1#ha in case she have no issue4 ,but if there be two sisters1 they shall have between them two third-parts of what he shall leave2 and if there be several1 both brothers and sisters1 a male shall have as much as the portion of two females4 ,god declareth unto you these precepts1 lest ye err3 and ,god knoweth all things4 ,footnote #fc3 ,this title was given to this chapter because it chiefly treats of matters relating to women3 as marriages1 divorces1 dower1 prohibited degrees4 ,footnote #fd3 ,by legacies in this and the following passages1 are chiefly meant those bequeathed to pious uses2 for the ,mohammedans approve not of a person's giving away his substance from his family and near relations on any other account4 ,footnote #fe3 ,their punishment1 in the beginning of ,mohammedanism1 was to be immured till they died1 but afterwards this cruel doom was mitigated1 and they might avoid it by undergoing the punishment ordained in its stead by the ,sonna1 according to which the maidens are to be scourged with a hundred stripes1 and to be banished for a full year2 and the married women to be stoned4 ,footnote #ff3 ,according to this passage it is not lawful to marry a free woman that is already married1 be she a ,mohammedan or not1 unless she be legally parted from her husband by divorce2 but it is lawful to marry those who are slaves1 or taken in war1 after they shall have gone through the proper purifications1 though their husbands be living4 ,yet1 according to the decision of ,abu ,hanifah1 it is not lawful to marry such whose husbands shall be taken1 or in actual slavery with them4 ,footnote #fg3 ,the reason of this is because they are not presumed to have had so good education4 ,a slave1 therefore1 in such a case1 is to have fifty stripes1 and to be banished for half a year2 but she shall not be stoned1 because it is a punishment which cannot be inflicted by halves4 ,footnote #fh3 ,these sins al ,beidwi1 from a tradition of ,mohammed1 reckons to be seven 7equalling in number the sins called deadly by ,christians71 that is to say1 idolatry1 murder1 falsely accusing modest women of adultery1 wasting the substance of orphans1 taking of usury1 desertion in a religious expedition1 and disobedience to parents4 ,footnote #fi3 ,such as honor1 power1 riches1 and other worldly advantages4 ,footnote #gj3 ,by this passage the ,mohammedans are in plain terms allowed to beat their wives1 in case of stubborn disobedience2 but not in a violent or dangerous manner4 ,footnote #ga3 ,the ,arabic is1 in ,tibt and ,taght4 ,the former is supposed to have been the proper name of some idol2 but it seems rather to signify any false deity in general4 ,the latter we have explained already4 ,footnote #gb3 ,that is1 to the decision of the ,koran4 ,footnote #gc3 ,these words are not to be understood as contradictory to the preceding1 ,that all proceeds from ,god1 since the evil which befalls mankind1 though ordered by ,god1 is yet the consequence of their own wicked actions4 ,footnote #gd3 ,which fine is to be distributed according to the laws of inheritance given in the beginning of this chapter4 ,footnote #ge3 ,these were certain inhabitants of ,mecca1 who held with the hare and ran with the hounds1 for though they embraced ,mohammedanism1 yet they would not leave that city to join the prophet1 as the rest of the ,moslems did1 but on the contrary went out with the idolaters1 and were therefore slain with them at the battle of ,bedr4 ,footnote #gf3 ,there being nothing in the following words of this sentence1 to answer to the causal for that1 ,jallalo'ddin supposes something to be understood to complete the sense1 as therefore we have cursed them1 or the like4 ,footnote #gg3 ,for some maintained that he was justly and really crucified2 some insisted that it was not ,jesus who suffered1 but another who resembled him in the face1 pretending the other parts of his body1 and by their unlikeness plainly discovered the imposition2 some said he was taken up into heaven2 and others1 that his manhood only suffered1 and that his godhead ascended into heaven4 ,footnote #gh3 ,this passage is expounded two ways4 ,some1 referring the relative his to the first antecedent1 take the meaning to be that no ,jew or ,christian shall die before he believes in ,jesus3 for they say1 that when one of either of those religions is ready to breathe his last1 and sees the angel of death before him1 he shall then believe in that prophet as he ought1 though his faith will not then be of any avail4 ,according to a tradition of ,hejj1 when a ,jew is expiring1 the angels will strike him on the back and face1 and say to him1 ,o thou enemy of ,god1 ,jesus was sent as a prophet unto thee1 and thou didst not believe on him2 to which he will answer1 ,i now believe him to be the servant of ,god2 and to a dying ,christian they will say1 ,jesus was sent as a prophet unto thee1 and thou hast imagined him to be ,god1 or the son of ,god1 whereupon he will believe him to be the servant of ,god only1 and his apostle4 ,others1 taking the above-mentioned relative to refer to ,jesus1 suppose the intent of the passage to be1 that all ,jews and ,christians in general shall have a right faith in that prophet before his death1 that is1 when he descends from heaven and returns into the world1 where he is to kill ,antichrist1 and to establish the ,mohammedan religion1 and a most perfect tranquillity and security on earth4 ,footnote #gi3 ,namely1 ,god1 ,jesus1 and ,mary--as the eastern writers mention a sect of ,christians which held the ,trinity to be composed of those three2 but it is allowed that this heresy has been long since extinct4 ,the passage1 however1 is equally levelled against the ,holy ,trinity1 according to the doctrine of the orthodox ,christians1 who1 as al ,beidawi acknowledges1 believe the divine nature to consist of three persons1 the ,father1 the ,son1 and the ,holy ,ghost2 by the ,father understanding ,god's essence1 by the ,son his knowledge1 and by the ,holy ,ghost his life4 ,footnote #hj3 ,and the other half will go to the public treasury4 ,footnote #ha3 ,that is1 he shall inherit her whole substance4 ,,chapter ,v ,entitled1 the ,table#hb--,revealed at ,medina ,in the ,name of the ,most ,merciful ,god4 ,o ,true believers1 perform your contracts4 ,ye are allowed to eat the brute cattle1#hc other than what ye are commanded to abstain from2 except the game which ye are allowed at other times1 but not while ye are on pilgrimage to ,mecca2 ,god ordaineth that which he pleaseth4 ,o true believers1 violate not the holy rites of ,god1 nor the sacred month1#hd nor the offering1 nor the ornaments hung thereon1 nor those who are travelling to the holy house1 seeking favor from their ,lord1 and to please him4 ,but when ye shall have finished your pilgrimage1 then hunt4 ,and let not the malice of some1 in that they hindered you from entering the sacred temple1 provoke you to transgress1 by taking revenge on them in the sacred months4 ,assist one another according to justice and piety1 but assist not one another in injustice and malice3 therefore fear ,god2 for ,god is severe in punishing4 ,ye are forbidden to eat that which dieth of itself1 and blood1 and swine's flesh1 and that on which the name of any besides ,god hath been invocated1 and that which hath been strangled1 or killed by a blow1 or by a fall1 or by the horns of another beast1 and that which hath been eaten by a wild beast1 except what ye shall kill yourselves2 and that which hath been sacrificed unto idols4 ,it is likewise unlawful for you to make division by casting lots with arrows4#he ,this is an impiety4 ,on this day1 woe be unto those who have apostatized from their religion2 therefore fear not them1 but fear me4 ,this day have ,i perfected your religion for you1 and have completed my mercy upon you2 and ,i have chosen for you ,islam1 to be your religion4 ,but whosoever shall be driven by necessity through hunger to eat of what we have forbidden1 not designing to sin1 surely ,god will be indulgent and merciful unto him4 ,they will ask thee what is allowed them as lawful to eat8 ,answer1 ,such things as are good are allowed you2 and what ye shall teach animals of prey to catch1 training them up for hunting after the manner of dogs1 and teaching them according to the skill which ,god hath taught you4 ,eat therefore of that which they shall catch for you2 and commemorate the name of ,god thereon2 and fear ,god1 for ,god is swift in taking an account4 ,this day are ye allowed to eat such things as are good1 and the food of those to whom the scriptures were given is also allowed as lawful unto you2 and your food is allowed as lawful unto them4 ,and ye are also allowed to marry free women that are believers1 and also free women of those who have received the scriptures before you1 when ye shall have assigned them their dower2 living chastely with them1 neither committing fornication1 nor taking them for concubines4 ,whoever shall renounce the faith1 his work shall be vain1 and in the next life he shall be of those who perish4 ,o true believers1 when ye prepare yourselves to pray1 wash your faces1 and your hands unto the elbows2 and rub your heads1 and your feet unto the ankles2 and if ye be polluted and ye find no water1 take fine clean sand1 and rub your faces and your hands therewith2 ,god will not put a difficulty upon you2 but he desireth to purify you1 and to complete his favor upon you1 that ye may give thanks4 ,remember the favor of ,god towards you1 and his covenant which he hath made with you1 when ye said1 ,we have heard1 and will obey4 ,therefore fear ,god1 for ,god knoweth the innermost parts of the breasts of men1 ,o true believers1 observe justice when ye appear as witnesses before ,god1 and let not hatred towards any induce you to do wrong3 but act justly2 this will approach nearer unto piety2 and fear ,god1 for ,god is fully acquainted with what ye do4 ,god hath promised unto those who believe1 and do that which is right1 that they shall receive pardon and a great reward4 ,but they who believe not1 and accuse our signs of falsehood1 they shall be the companions of hell4 ,o true believers1 remember ,god's favor towards you1 when certain men designed to stretch forth their hands against you1 but he restrained their hands from hurting you2 therefore fear ,god1 and in ,god let the faithful trust4 ,god formerly accepted the covenant of the children of ,israel1 and we appointed out of them twelve leaders3 and ,god said1 ,verily1 ,i am with you3 if ye observe prayer1 and give alms1 and believe in my apostles1 and assist them1 and lend unto ,god on good usury1 ,i will surely expiate your evil deeds from you1 and ,i will lead you into gardens1 wherein rivers flow3 but he among you who disbelieveth after this1 erreth from the straight path4 ,wherefore because they have broken their covenant1 we have cursed them1 and hardened their hearts2 they dislocate the words of the ,pentateuch from their places1 and have forgotten part of what they were admonished2 and thou wilt not cease to discover deceitful practices among them1 except a few of them4 ,but forgive them and pardon them1 for ,god loveth the beneficent4 ,and from those who say1 ,we are ,christians1 we have received their covenant2 but they have forgotten part of what they were admonished2 wherefore we have raised up enmity and hatred among them1 till the day of resurrection2 and ,god will then surely declare unto them what they have been doing4 ,o ye who have received the scriptures1 now is our apostle come unto you1 to make manifest unto you many things which ye concealed in the scriptures2 and to pass over many things4 ,now is light and a perspicuous book of revelations come unto you from ,god4 ,thereby will ,god direct him who shall follow his good pleasure1 into the paths of peace2 and shall lead them out of darkness into light1 by his will1 and shall direct them in the right way4 ,they are infidels1 who say1 ,verily ,god is ,christ the son of ,mary4 ,say unto them1 ,and who could obtain anything from ,god to the contrary1 if he pleased to destroy ,christ the son of ,mary1 and his mother1 and all those who are on the earth8 ,for unto ,god belongeth the kingdom of heaven and earth1 and whatsoever is contained between them2 he createth what he pleaseth1 and ,god is almighty4 ,the ,jews and the ,christians say1 ,we are the children of ,god1 and his beloved4 ,answer1 ,why therefore doth he punish you for your sins8 ,nay1 but ye are men1 of those whom he hath created4 ,he forgiveth whom he pleaseth1 and punisheth whom he pleaseth2 and unto ,god belongeth the kingdom of heaven and earth1 and of what is contained between them both2 and unto him shall all things return4 ,o ye who have received the scriptures1 now is our apostle come unto you1 declaring unto you the true religion1 during the cessation of apostles#hf1 lest ye should say1 ,there came unto us no bearer of good tidings1 nor any warner3 but now is a bearer of good tidings and a warner come unto you2 and ,god is almighty4 ,call to mind when ,moses said unto his people1 ,o my people1 remember the favor of ,god towards you1 since he hath appointed prophets among you1 and constituted you kings1 and bestowed on you what he hath given to no other nation in the world4 ,o my people1 enter the holy land1 which ,god hath decreed you1 and turn not your backs1 lest ye be subverted and perish4 ,they answered1 ,o ,moses1 verily there are a gigantic people in the land2 and we will by no means enter it1 until they depart thence2 but if they depart thence1 then will we enter therein4 ,and two men of those who feared ,god1 unto whom ,god had been gracious1 said1 ,enter ye upon them suddenly by the gate of the city2 and when ye shall have entered the same1 ye shall surely be victorious3 therefore trust in ,god1 if ye are true believers4 ,they replied1 ,o ,moses1 we will never enter the land1 while they remain therein3 go therefore thou1 and thy ,lord1 and fight2 for we will sit here4 ,moses said1 ,o ,lord1 surely ,i am not master of any except myself1 and my brother2 therefore make a distinction between us and the ungodly people4 ,god answered1 ,verily the land shall be forbidden them forty years2 during which time they shall wander like men astonished in the earth2 therefore be not thou solicitous for the ungodly people4 ,relate also unto them the history of the two sons of ,adam1 with truth4 ,when they offered their offering1 and it was accepted from one of them1 and was not accepted from the other1 ,cain said to his brother1 ,i will certainly kill thee4 ,abel answered1 ,god only accepteth the offering of the pious2 if thou stretchest forth thy hand against me1 to slay me1 ,i will not stretch forth my hand against thee1 to slay thee2 for ,i fear ,god the ,lord of all creatures4 ,i choose that thou shouldst bear my iniquity and thine own iniquity2 and that thou become a companion of hell fire2 for that is the reward of the unjust4 ,but his soul suffered him to slay his brother1 and he slew him2 wherefore he became of the number of those who perish4 ,and ,god sent a raven1 which scratched the earth1 to show him how he should hide the shame of his brother1 and he said1 ,woe is me6 am ,i unable to be like this raven1 that ,i may hide my brother's shame8 and he became one of those who repent4 ,wherefore we commanded the children of ,israel1 that he who slayeth a soul1 without having slain a body1 or committed wickedness in the earth1 shall be as if he had slain all mankind3 but he who saveth a soul alive1 shall be as if he had saved the lives of all mankind4 ,our apostles formerly came unto them1 with evident miracles2 then were many of them1 after this1 transgressors on the earth4 ,but the recompense of those who fight against ,god and his apostles1 and study to act corruptly in the earth1 shall be1 that they shall be slain1 or crucified1 or have their hands and their feet cut off on the opposite sides1 or be banished the land4 ,this shall be their disgrace in this world1 and in the next world they shall suffer a grievous punishment2 except those who shall repent1 before ye prevail against them2 for know that ,god is inclined to forgive1 and be merciful4 ,o true believers1 fear ,god1 and earnestly desire a near conjunction with him1 and fight for his religion1 that ye may be happy4 ,moreover1 they who believe not1 although they had whatever is in the earth1 and as much more withal1 that they might therewith redeem themselves from punishment on the day of resurrection3 it shall not be accepted from them1 but they shall suffer a painful punishment4 ,they shall desire to go forth from the fire1 but they shall not go forth from it1 and their punishment shall be permanent4 ,if a man or a woman steal1 cut off their hands1#hg in retribution for that which they have committed2 this is an exemplary punishment appointed by ,god2 and ,god is mighty and wise4 ,but whoever shall repent after his iniquity1 and amend1 verily ,god will be turned unto him1 for ,god is inclined to forgive and be merciful4 ,dost thou not know that the kingdom of heaven and earth is ,god's8 ,he punisheth whom he pleaseth1 and he pardoneth whom he pleaseth2 for ,god is almighty4 ,o apostle1 let them not grieve thee1 who hasten to infidelity1 either of those who say1 ,we believe1 with their mouths1 but whose hearts believe not2 or of the ,jews1 who hearken to a lie1 and hearken to other people2 who come not unto thee3 they pervert the words of the law from their true places1 and say1 ,if this be brought unto you1 receive it2 but if it be not brought unto you1 beware of receiving aught else2 and in behalf of him whom ,god shall resolve to reduce1 thou shalt not prevail with ,god at all4 ,they whose hearts ,god shall not please to cleanse1 shall suffer shame in this world1 and a grievous punishment in the next3 who hearken to a lie1 and eat that which is forbidden4 ,but if they come unto thee for judgment1 either judge between them1 or leave them2 and if thou leave them1 they shall not hurt thee at all4 ,but if thou undertake to judge1 judge between them with equity2 for ,god loveth those who observe justice4 ,and how will they submit to thy decision1 since they have the law1 containing the judgment of ,god8 ,then will they turn their backs1 after this2 but those are not true believers4 ,we have surely sent down the law1 containing direction1 and light3 thereby did the prophets1 who professed the true religion1 judge those who ,judaized2 and the doctors and priests also judged by the book of ,god1 which had been committed to their custody2 and they were witnesses thereof4 ,therefore fear not men1 but fear me2 neither sell my signs for a small price4 ,and whoso judgeth not according to what ,god hath revealed1 they are infidels4 ,we have therein commanded them1 that they should give life for life1 and eye for eye1 and nose for nose1 and ear for ear1 and tooth for tooth2 and that wounds should also be punished by retaliation3 but whoever should remit it as alms1 it should be accepted as an atonement for him4 ,and whoso judgeth not according to what ,god hath revealed1 they are unjust4 ,we also caused ,jesus1 the son of ,mary1 to follow the footsteps of the prophets1 confirming the law which was sent down before him2 and we gave him the gospel1 containing direction and light2 confirming also the law which was given before it1 and a direction and admonition unto those who fear ,god3 that they who have received the gospel might judge according to what ,god hath revealed therein3 and whoso judgeth not according to what ,god hath revealed1 they are transgressors4 ,we have also sent down unto thee the book of the ,koran with truth1 confirming that scripture which was revealed before it2 and preserving the same safe from corruption4 ,judge1 therefore1 between them according to that which ,god hath revealed2 and follow not their desires1 by swerving from the truth which hath come unto thee4 ,unto every one of you have we given a law1 and an open path2 and if ,god had pleased1 he had surely made you one people2 but he hath thought fit to give you different laws1 that he might try you in that which he hath given you respectively4 ,therefore strive to excel each other in good works3 unto ,god shall ye all return1 and then will he declare unto you that concerning which ye have disagreed4 ,wherefore do thou1 ,o prophet1 judge between them according to that which ,god hath revealed1 and follow not their desires2 but beware of them1 lest they cause thee to err from part of those precepts which ,god hath sent down unto thee2 and if they turn back1 know that ,god is pleased to punish them for some of their crimes2 for a great number of men are transgressors4 ,do they therefore desire the judgment of the time of ignorance8 but who is better than ,god1 to judge between people who reason aright8 ,o true believers1 take not the ,jews or ,christians for your friends2 they are friends the one to the other2 but whoso among you taketh them for his friends1 he is surely one of them3 verily ,god directeth not unjust people4 ,thou shalt see those in whose hearts there is an infirmity1 to hasten unto them1 saying1 ,we fear lest some adversity befall us2 but it is easy for ,god to give victory1 or a command from him1 that they may repent of that which they concealed in their minds4 ,and they who believe will say1 ,are these the men who have sworn by ,god1 with a most firm oath1 that they surely held with you8 their works are become vain1 and they are of those who perish4 ,o true believers1 whoever of you apostatizeth from his religion1 ,god will certainly bring other people to supply his place1 whom he will love1 and who will love him2 who shall be humble towards the believers1 but severe to the unbelievers2 they shall fight for the religion of ,god1 and shall not fear the obloquy of the detractor4 ,this is the bounty of ,god1 he bestoweth it on whom he pleaseth3 ,god is extensive and wise4 ,verily your protector is ,god1 and his apostle1 and those who believe1 who observe the stated times of prayer1 and give alms1 and who bow down to worship4 ,and whoso taketh ,god1 and his apostle1 and the believers for his friends1 they are the party of ,god1 and they shall be victorious4 ,o true believers1 take not such of those to whom the scriptures were delivered before you1 or of the infidels1 for your friends1 who make a laughing-stock and a jest of your religion2 but fear ,god1 if ye be true believers2 nor those who1 when ye call to prayer1 make a laughing-stock and a jest of it2 this they do because they are people who do not understand4 ,say1 ,o ye who have received the scriptures1 do ye reject us for any other reason than because we believe in ,god1 and that revelation which hath been sent down unto us1 and that which was formerly sent down1 and for that the greater part of you are transgressors8 ,say1 ,shall ,i denounce unto you a worse thing than this1 as to the reward which ye are to expect with ,god8 ,he whom ,god hath cursed1 and with whom he hath been angry1 having changed some of them into apes and swine1 and who worship ,taght1 they are in the worse condition1 and err more widely from the straightness of the path4 ,when they came unto you1 they said1 ,we believe3 yet they entered into your company with infidelity1 and went forth from you with the same2 but ,god well knew what they concealed4 ,thou shalt see many of them hastening unto iniquity and malice1 and to eat things forbidden2 and woe unto them for what they have done4 ,unless their doctors and priests forbid them uttering wickedness1 and eating things forbidden2 woe unto them for what they shall have committed4 ,the ,jews say1 the hand of ,god is tied up4 ,their hands shall be tied up1 and they shall be cursed for that which they have said4 ,nay1 his hands are both stretched forth2 he bestoweth as he pleaseth3 that which had been sent down unto thee from thy ,lord1 shall increase the transgression and infidelity of many of them2 and we have put enmity and hatred between them1 until the day of resurrection4 ,so often as they shall kindle a fire for war1 ,god shall extinguish it2 and they shall set their minds to act corruptly in the earth1 but ,god loveth not the corrupt doers4 ,moreover1 if they who have received the scriptures believe1 and fear ,god1 we will surely expiate their sins from them1 and we will lead them into gardens of pleasure2 and if they observe the law1 and the gospel1 and the other scriptures which have been sent down unto them from their ,lord1 they shall surely eat of good things both from above them and from under their feet4 ,among them there are people who act uprightly2 but how evil is that which many of them do work6 ,o apostle1 publish the whole of that which hath been sent down unto thee from thy ,lord3 for if thou do not1 thou dost not in effect publish any part thereof2 and ,god will defend thee against wicked men2 for ,god directeth not the unbelieving people4 ,say1 ,o ye who have received the scriptures1 ye are not grounded on anything1 until ye observe the law and the gospel1 and that which hath been sent down unto you from your ,lord4 ,that which hath been sent down unto thee from thy ,lord shall surely increase the transgression and infidelity of many of them3 but be not thou solicitous for the unbelieving people4 ,verily they who believe1 and those who ,judaize1--and the ,sabeans1 and the ,christians1 whoever of them believeth in ,god and the last day1 and doth that which is right1 there shall come no fear on them1 neither shall they be grieved4 ,we formerly accepted the covenant of the children of ,israel1 and sent apostles unto them4 ,so often as an apostle came unto them with that which their souls desired not1 they accused some of them of imposture1 and some of them they killed3 and they imagined that there should be no punishment for those crimes1 and they became blind and deaf4 ,then was ,god turned unto them2 afterwards many of them again became blind and deaf2 but ,god saw what they did4 ,they are surely infidels1 who say1 ,verily ,god is ,christ the son of ,mary2 since ,christ said1 ,o children of ,israel1 serve ,god1 my ,lord and your ,lord2 whoever shall give a companion unto ,god1 ,god shall exclude him from paradise1 and his habitation shall be hell fire2 and the ungodly shall have none to help them4 ,they are certainly infidels1 who say1 ,god is the third of three3 for there is no ,god besides one ,god2 and if they refrain not from what they say1 a painful torment shall surely be inflicted on such of them as are unbelievers4 ,will they not therefore be turned unto ,god1 and ask pardon of him8 since ,god is gracious and merciful4 ,christ1 the son of ,mary1 is no more than an apostle2 other apostles have preceded him2 and his mother was a woman of veracity3 they both ate food4 ,behold1 how we declare unto them the signs of ,god's unity2 and then behold1 how they turn aside from the truth4 ,say unto them1 ,will ye worship1 besides ,god1 that which can cause you neither harm nor profit8 ,god is he who heareth and seeth4 ,say1 ,o ye who have received the scriptures1 exceed not the just bounds in your religion1 by speaking beside the truth2 neither follow the desires of people who have heretofore erred1 and who have seduced many1 and have gone astray from the straight path4 ,those among the children of ,israel who believed not1 were cursed by the tongue of ,david1 and of ,jesus the son of ,mary4 ,this befell them because they were rebellious and transgressed3 they forbade not one another the wickedness which they committed2 and woe unto them for what they committed4 ,thou shalt see many of them take for their friends those who believe not4 ,woe unto them for what their souls have sent before them1 for that ,god is incensed against them1 and they shall remain in torment forever4 ,but1 if they had believed in ,god1 and the prophet1 and that which hath been revealed unto him1 they had not taken them for their friends2 but many of them are evil-doers4 ,thou shalt surely find the most violent of all men in enmity against the true believers1 to be the ,jews and the idolaters3 and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers1 who say1 ,we are ,christians4 ,this cometh to pass1 because there are priests and monks among them2 and because they are not elated with pride4 ,and when they hear that which hath been sent down to the apostle read unto them1 thou shalt see their eyes overflow with tears1 because of the truth which they perceive therein1 saying1 ,o ,lord1 we believe2 write us down1 therefore1 with those who bear witness to the truth3 and what should hinder us from believing in ,god1 and the truth which hath come unto us1 and from earnestly desiring that our ,lord would introduce us into paradise with the righteous people4 ,therefore hath ,god rewarded them1 for what they have said1 with gardens through which rivers flow2 they shall continue therein forever2 and this is the reward of the righteous4 ,but they who believe not1 and accuse our signs of falsehood1 they shall be the companions of hell4 ,o true believers1 forbid not the good things which ,god hath allowed you2 but transgress not1 for ,god loveth not the transgressors4 ,and eat of what ,god hath given you for food that which is lawful and good3 and fear ,god1 in whom ye believe4 ,god will not punish you for an inconsiderate word in your oaths2 but he will punish you for what ye solemnly swear with deliberation4 ,and the expiation of such an oath shall be the feeding of ten poor men with such moderate food as ye feed your own families withal2 or to clothe them2 or to free the neck of a true believer from captivity3 but he who shall not find wherewith to perform one of these three things1 shall fast three days4 ,this is the expiation of your oaths1 when ye swear inadvertently4 ,therefore keep your oaths4 ,thus ,god declareth unto you his signs1 that ye may give thanks4 ,o true believers1 surely wine1 and lots1 and images1 and divining arrows1 are an abomination of the work of ,satan2 therefore avoid them1 that ye may prosper4 ,satan seeketh to sow dissension and hatred among you1 by means of wine and lots1 and to divert you from remembering ,god1 and from prayer2 will ye not therefore abstain from them8 ,obey ,god1 and obey the apostle1 and take heed to yourselves3 but if ye turn back1 know that the duty of our apostle is only to preach publicly4 ,in those who believe and do good works1 it is no sin that they have tasted wine or gaming before they were forbidden2 if they fear ,god1 and believe1 and do good works1 and shall for the future fear ,god1 and believe1 and shall persevere to fear him1 and to do good2 for ,god loveth those who do good4 ,o true believers1 ,god will surely prove you in offering you plenty of game1 which ye may take with your hands or your lances1 that ,god may know who feareth him in secret2 but whoever transgresseth after this1 shall suffer a grievous punishment4 ,o true believers1 kill no game while ye are on pilgrimages2 whosoever among you shall kill any designedly1 shall restore the like of what ye shall have killed1 in domestic animals1 according to the determination of two just persons among you1 to be brought as an offering to the ,caabah2 or in atonement thereof shall feed the poor2 or instead thereof shall fast1 that he may taste the heinousness of his deed4 ,god hath forgiven what is past1 but whoever returneth to transgress1 ,god will take vengeance on him2 for ,god is mighty and able to avenge4 ,it is lawful for you to fish in the sea1#hh and to eat what ye shall catch1 as a provision for you and for those who travel2 but it is unlawful for you to hunt by land1 while ye are performing the rites of pilgrimage2 therefore fear ,god1 before whom ye shall be assembled at the last day4 ,god hath appointed the ,caabah1 the holy house1 an establishment for mankind2 and hath ordained the sacred month1 and the offering1 and the ornaments hung thereon4 ,this hath he done that ye might know that ,god knoweth whatsoever is in heaven and on earth1 and that ,god is omniscient4 ,know that ,god is severe in punishing1 and that ,god is ready to forgive and be merciful4 ,the duty of our apostle is to preach only2 and ,god knoweth that which ye discover1 and that which ye conceal4 ,say1 ,evil and ,good shall not be equally esteemed of1 though the abundance of evil pleaseth thee2 therefore fear ,god1 ,o ye of understanding1 that ye may be happy4 ,o true believers1 inquire not concerning things which1 if they be declared unto you1 may give you pain2 but if ye ask concerning them when the ,koran is sent down1 they will be declared unto you3 ,god pardoneth you as to these matters2 for ,god is ready to forgive and gracious4 ,people who have been before you formerly inquired concerning them2 and afterwards disbelieved therein4 ,god hath not ordained anything concerning ,bahra1 nor ,sba1 nor ,wasla1 nor ,hmi2#hi but the unbelievers have invented a lie against ,god3 and the greater part of them do not understand4 ,and when it was said unto them1 ,come unto that which ,god hath revealed1 and to the apostles2 they answered1 ,that religion which we found our fathers to follow is sufficient for us4 ,what though their fathers knew nothing1 and were not rightly directed8 ,o true believers1 take care of your souls4 ,he who erreth shall not hurt you1 while ye are rightly directed3 unto ,god shall ye all return1 and he will tell you that which ye have done4 ,o true believers1 let witnesses be taken between you1 when death approaches any of you1 at the time of making the testament2 let there be two witnesses1 just men1 from among you2 or two others of a different tribe or faith from yourselves1 if ye be journeying in the earth1 and the accident of death befall you4 ,ye shall shut them both up1 after the afternoon prayer1 and they shall swear by ,god1 if ye doubt them1 and they shall say1 ,we will not sell our evidence for a bribe1 although the person concerned be one who is related to us1 neither will we conceal the testimony of ,god1 for then should we certainly be of the number of the wicked4 ,but if it appear that both have been guilty of iniquity1 two others shall stand up in their place1 of those who have convicted them of falsehood1 the two nearest in blood1 and they shall swear by ,god1 saying1 ,verily our testimony is more true than the testimony of these two1 neither have we prevaricated2 for then should we become of the number of the unjust4 ,this will be easier1 that men may give testimony according to the plain intention thereof1 or fear lest a different oath be given1 after their oath4 ,therefore fear ,god1 and hearken2 for ,god directeth not the unjust people4 ,on a certain day shall ,god assemble the apostles1 and shall say unto them1 ,what answer was returned you1 when ye preached unto the people to whom ye were sent8 ,they shall answer1 ,we have no knowledge but thou art the knower of secrets4 ,when ,god shall say1 ,o ,jesus1 son of ,mary1 remember my favor towards thee1 and towards thy mother2 when ,i strengthened thee with the holy spirit1 that thou shouldst speak unto men in the cradle1 and when thou wast grown up2 and when ,i taught thee the scripture1 and wisdom1 and the law and the gospel2 and when thou didst create of clay as it were the figure of a bird1 by my permission1 and didst breathe thereon1 and it became a bird by my permission2 and thou didst heal one blind from his birth and the leper1 by my permission2 and when thou didst bring forth the dead from their graves1 by my permission2 and when ,i withheld the children of ,israel from killing thee1 when thou hadst come unto them with evident miracles1 and such of them as believed not1 said1 ,this is nothing but manifest sorcery4 ,and when ,i commanded the apostles of ,jesus1 saying1 ,believe in me and in my messenger2 they answered1 ,we do believe2 and do thou bear witness that we are resigned unto thee4 ,remember when the apostles said1 ,o ,jesus1 son of ,mary1 is thy ,lord able to cause a table to descend unto us from heaven8#ij ,he answered1 hear ,god1 if ye be true believers4 ,they said1 ,we desire to eat thereof1 and that our hearts may rest at ease1 and that we may know that thou hast told us the truth1 and that we may be witnesses thereof4 ,jesus1 the son of ,mary1 said1 ,o ,god our ,lord1 cause a table to descend unto us from heaven1 that the day of its descent may become a festival day unto us1 unto the first of us1 and unto the last of us1 and a sign from thee2 and do thou provide food for us1 for thou art the best provider4 ,god said1 ,verily ,i will cause it to descend unto you2 but whoever among you shall disbelieve hereafter1 ,i will surely punish him with a punishment wherewith ,i will not punish any other creature4 ,and when ,god shall say unto ,jesus1 at the last day1 ,o ,jesus1 son of ,mary1 hast thou said unto men1 ,take me and my mother for two gods1 beside ,god8 ,he shall answer1 ,praise be unto thee6 it is not for me to say that which ,i ought not2 if ,i had said so1 thou wouldst surely have known it3 thou knowest what is in me1 but ,i know not what is in thee2 for thou art the knower of secrets4 ,i have not spoken to them any other than what thou didst command me2 namely1 ,worship ,god1 my ,lord and your ,lord3 and ,i was a witness of their actions while ,i stayed among them2 but since thou hast taken me to thyself1 thou hast been the watcher over them2 for thou art witness of all things4 ,if thou punish them1 they are surely thy servants2 and if thou forgive them1 thou art mighty and wise4 ,god will say1 ,this day shall their veracity be of advantage unto those who speak truth2 they shall have gardens wherein rivers flow1 they shall remain therein forever3 ,god hath been well pleased in them1 and they have been well pleased in him4 ,this shall be great felicity4 ,unto ,god belongeth the kingdom of heaven and of earth1 and of whatever therein is2 and he is almighty4 ,footnote #hb3 ,this title is taken from the ,table1 which1 towards the end of the chapter1 is fabled to have been let down from heaven to ,jesus4 ,it is sometimes also called the chapter of ,contracts1 which word occurs in the first verse4 ,footnote #hc3 ,as camels1 oxen1 and sheep2 and also wild cows1 antelopes1 but not swine1 nor what is taken in hunting during the pilgrimage4 ,footnote #hd3 ,the sacred months in the ,mohammedan calendar were the first1 the seventh1 the eleventh1 and the twelfth4 ,footnote #he3 ,a game similar to raffling1 arrowheads being used as counters4 ,footnote #hf3 ,the ,arabic word al ,fatra signifies the intermediate space of time between two prophets1 during which no new revelation or dispensation was given2 as the interval between ,moses and ,jesus1 and between ,jesus and ,mohammed1 at the expiration of which last1 ,mohammed pretended to be sent4 ,footnote #hg3 ,but this punishment1 according to the ,sonna1 is not to be inflicted1 unless the value of the thing stolen amount to four dinars1 or about #aj4 ,for the first offence1 the criminal is to lose his right hand1 which is to be cut off at the wrist2 the second offence1 his left foot1 at the ankle2 for the third1 his left hand2 for the fourth1 his right foot2 and if he continue to offend1 he shall be scourged at the discretion of the judge4 ,footnote #hh3 ,this is to be understood of fish that live altogether in the sea1 and not of those that live in the sea and on land both1 as crabs4 ,the ,turks1 who are ,hanifites1 never eat this sort of fish2 but the sect of ,malec ,ebn ,ans1 and perhaps some others1 make no scruple of it4 ,footnote #hi3 ,these were the names given by the pagan ,arabs to certain camels or sheep which were turned loose to feed1 and exempted from common services1 in some particular cases2 having their ears slit1 or some other mark1 that they might be known2 and this they did in honor of their gods4 ,which superstitions are here declared to be no ordinances of ,god1 but the inventions of foolish men4 ,footnote #ij3 ,this miracle is thus related by the commentators3 ,jesus having1 at the request of his followers1 asked it of ,god1 a red table immediately descended1 in their sight1 between two clouds1 and was set before them2 whereupon he rose up1 and having made the ablution1 prayed1 and then took off the cloth which covered the table1 saying1 ,in the name of ,god1 the best provider of food4 ,,life ,,of ,,buddha ,,by ,,asvaghosha ,,bodhisattva ,translated from ,sanscrit into ,chinese by ,dharmaraksha1 ,a4,d4 #dbj2 from ,chinese into ,english by ,samuel ,beal ,,introduction ,buddha is undoubtedly the most potent name as a religious teacher1 in the whole of ,asia4 ,the propaganda of the ,buddhistic faith passed from the valley of the ,indus to the valley of the ,ganges1 and from ,ceylon to the ,himalayas2 thence it traversed ,china1 and its conquests seem to have been permanent4 ,the religion of ,buddha is so far different from that of ,confucius1 and so far resembles ,christianity1 that it combines mysticism with asceticism--a practical rule of personal conduct with a consistent transcendentalism4 ,it has1 moreover1 the great advantage of possessing a highly fascinating and romantic gospel1 or biography1 of its founder4 ,gautama1 as the hero of ,arnold's ,light of ,asia1 is very well known to ,english readers1 and1 although ,sir ,edwin ,arnold is not by any means a poet of the first order1 he has done a great deal to familiarize the ,anglo-,saxon mind with ,oriental life and thought4 ,a far more faithful life of ,buddha is that written some time in the first century of our era by the twelfth ,buddhist patriarch ,asvaghosha4 ,this learned ecclesiastic appears to have travelled about through different districts of ,india1 patiently collecting the stories and traditions which related to the life of his master4 ,these he wove into a ,sanscrit poem1 which three hundred years later was translated into ,chinese1 from which version our present translation is made4 ,there can be no doubt that the author of the ,sanscrit poem was a famous preacher and musician4 ,originally living in central ,india1 he seems to have wandered far and wide exercising his office1 and reciting or singing his poem--a sacred epic1 more thrilling to the ears of ,india than the wrath of ,achilles1 or the voyages of ,ulysses4 ,we are told that ,asvaghosha took a choir of musicians with him1 and many were converted to ,buddhism through the combined persuasiveness of poetry and preaching4 ,the present life of ,buddha1 although it labors under the disadvantage of transfusion from ,sanscrit into ,chinese1 and from ,chinese into ,english1 is by no means destitute of poetic color and aroma4 ,when1 for instance1 we read of the grief-stricken ,yasodhara that her breath failed her1 and sinking thus she fell upon the dusty ground1 we come upon a stately pathos1 worthy of ,homer or ,lucretius4 ,and what can be more beautiful than the account of ,buddha's conversion and sudden conviction1 that all earthly things were vanity4 ,the verses once heard linger in the memory so as almost to ring in the ears3 ,thus did he complete the end of self1 as fire goes out for want of grass4 ,thus he had done what he would have men do3 he first had found the way of perfect knowledge4 ,he finished thus the first great lesson2 entering the great ,rishi's house1 the darkness disappeared1 light burst upon him2 perfectly silent and at rest1 he reached the last exhaustless source of truth2 lustrous with all wisdom the great ,rishi sat1 perfect in gifts1 whilst one convulsive throe shook the wide earth4 ,e4,w4 ,,life ,,of ,,buddha ,,chapter ,i ,the ,birth ,there was a descendant of the ,ikshvku family1 an invincible ,skya monarch1 pure in mind and of unspotted virtue1 called therefore ,pure-rice1 or ,suddhodana4 ,joyously reverenced by all men1 as the new moon is welcomed by the world1 the king indeed was like the heaven-ruler ,sakra1 his queen like the divine ,saki4 ,strong and calm of purpose as the earth1 pure in mind as the water-lily1 her name1 figuratively assumed1 ,my1 she was in truth incapable of class-comparison4 ,on her in likeness as the heavenly queen descended the spirit and entered her womb4 ,a mother1 but free from grief or pain1 she was without any false or illusory mind4 ,disliking the clamorous ways of the world1 she remembered the excellent garden of ,lumbini1 a pleasant spot1 a quiet forest retreat1 with its trickling fountains1 and blooming flowers and fruits4 ,quiet and peaceful1 delighting in meditation1 respectfully she asked the king for liberty to roam therein2 the king1 understanding her earnest desire1 was seized with a seldom-felt anxiety to grant her request4 ,he commanded his kinsfolk1 within and without the palace1 to repair with her to that garden shade2 and now the queen ,my knew that her time for child-bearing was come4 ,she rested calmly on a beautiful couch1 surrounded by a hundred thousand female attendants2 it was the eighth day of the fourth moon1 a season of serene and agreeable character4 ,whilst she thus religiously observed the rules of a pure discipline1 ,bodhisattva was born from her right side1 come to deliver the world1 constrained by great pity1 without causing his mother pain or anguish4 ,as king ,yu-liu was born from the thigh1 as ,king ,pi-t'au was born from the hand1 as ,king ,man-to was born from the top of the head1 as ,king ,kia-k'ha was born from the arm-pit1 so also was ,bodhisattva on the day of his birth produced from the right side2 gradually emerging from the womb1 he shed in every direction the rays of his glory4 ,as one born from recumbent space1 and not through the gates of life1 through countless kalpas1 practising virtue1 self-conscious he came forth to life1 without confusion4 ,calm and collected1 not falling headlong was he born1 gloriously manifested1 perfectly adorned1 sparkling with light he came from the womb1 as when the sun first rises from the ,east4 ,men indeed regarded his exceeding great glory1 yet their sight remained uninjured3 he allowed them to gaze1 the brightness of his person concealed for the time1 as when we look upon the moon in the heavens4 ,his body1 nevertheless1 was effulgent with light1 and like the sun which eclipses the shining of the lamp1 so the true gold-like beauty of ,bodhisattva shone forth1 and was diffused everywhere4 ,upright and firm and unconfused in mind1 he deliberately took seven steps1 the soles of his feet resting evenly upon the ground as he went1 his footmarks remained bright as seven stars4 ,moving like the lion1 king of beasts1 and looking earnestly towards the four quarters1 penetrating to the centre the principles of truth1 he spake thus with the fullest assurance3 ,this birth is in the condition of a ,buddha2 after this ,i have done with renewed birth2 now only am ,i born this once1 for the purpose of saving all the world4 ,and now from the midst of heaven there descended two streams of pure water1 one warm1 the other cold1 and baptized his head1 causing refreshment to his body4 ,and now he is placed in the precious palace hall1 a jewelled couch for him to sleep upon1 and the heavenly kings with their golden flowery hands hold fast the four feet of the bed4 ,meanwhile the ,devas in space1 seizing their jewelled canopies1 attending1 raise in responsive harmony their heavenly songs1 to encourage him to accomplish his perfect purpose4 ,then the ,nga-rgas filled with joy1 earnestly desiring to show their reverence for the most excellent law1 as they had paid honor to the former ,buddhas1 now went to meet ,bodhisattva2 they scattered before him ,mandra flowers1 rejoicing with heartfelt joy to pay such religious homage2 and so1 again1 ,tathgata having appeared in the world1 the ,suddha angels rejoiced with gladness2 with no selfish or partial joy1 but for the sake of religion they rejoiced1 because creation1 engulfed in the ocean of pain1 was now to obtain perfect release4 ,then the precious ,mountain-rga1 ,sumeru1 firmly holding this great earth when ,bodhisattva appeared in the world1 was swayed by the wind of his perfected merit4 ,on every hand the world was greatly shaken1 as the wind drives the tossing boat2 so also the minutest atoms of sandal perfume1 and the hidden sweetness of precious lilies floated on the air1 and rose through space1 and then commingling1 came back to earth2 so again the garments of ,devas descending from heaven touching the body1 caused delightful thrills of joy2 the sun and moon with constant course redoubled the brilliancy of their light1 whilst in the world the fire's gleam of itself prevailed without the use of fuel4 ,pure water1 cool and refreshing from the springs1 flowed here and there1 self-caused2 in the palace all the waiting women were filled with joy at such an unprecedented event4 ,proceeding all in company1 they drink and bathe themselves2 in all arose calm and delightful thoughts2 countless inferior ,devas1 delighting in religion1 like clouds assembled4 ,in the garden of ,lumbin1 filling the spaces between the trees1 rare and special flowers1 in great abundance1 bloomed out of season4 ,all cruel and malevolent kinds of beings1 together conceived a loving heart2 all diseases and afflictions among men without a cure applied1 of themselves were healed4 ,the various cries and confused sounds of beasts were hushed and silence reigned2 the stagnant water of the river-courses flowed apace1 whilst the polluted streams became clear and pure4 ,no clouds gathered throughout the heavens1 whilst angelic music1 self caused1 was heard around2 the whole world of sentient creatures enjoyed peace and universal tranquillity4 ,just as when a country visited by desolation1 suddenly obtains an enlightened ruler1 so when ,bodhisattva was born1 he came to remove the sorrows of all living things4 ,mra1#ia the heavenly monarch1 alone was grieved and rejoiced not4 ,the ,royal ,father 7,suddhodana71 beholding his son1 strange and miraculous1 as to his birth1 though self-possessed and assured in his soul1 was yet moved with astonishment and his countenance changed1 whilst he alternately weighed with himself the meaning of such an event1 now rejoiced and now distressed4 ,the queen-mother beholding her child1 born thus contrary to laws of nature1 her timorous woman's heart was doubtful2 her mind1 through fear1 swayed between extremes3 ,not distinguishing the happy from the sad portents1 again and again she gave way to grief2 and now the aged women of the world1 in a confused way supplicating heavenly guidance1 implored the gods to whom their rites were paid1 to bless the child2 to cause peace to rest upon the royal child4 ,now there was at this time in the grove1 a certain soothsayer1 a ,brahman1 of dignified mien and wide-spread renown1 famed for his skill and scholarship3 beholding the signs1 his heart rejoiced1 and he exulted at the miraculous event4 ,knowing the king's mind to be somewhat perplexed1 he addressed him with truth and earnestness3 ,men born in the world1 chiefly desire to have a son the most renowned2 but now the king1 like the moon when full1 should feel in himself a perfect joy1 having begotten an unequalled son1 7for by this the king7 will become illustrious among his race2 let then his heart be joyful and glad1 banish all anxiety and doubt1 the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity4 ,the most excellently endowed child now born will bring deliverance to the entire world3 none but a heavenly teacher has a body such as this1 golden-colored1 gloriously resplendent4 ,one endowed with such transcendent marks must reach the state of ,samyak-,sambodhi1 or1 if he be induced to engage in worldly delights1 then he must become a universal monarch2 everywhere recognized as the ruler of the great earth1 mighty in his righteous government1 as a monarch ruling the four empires1 uniting under his sway all other rulers2 as among all lesser lights1 the sun's brightness is by far the most excellent4 ,but if he seek a dwelling among the mountain forests1 with single heart searching for deliverance1 having arrived at the perfection of true wisdom1 he will become illustrious throughout the world2 for as ,mount ,sumeru is monarch among all mountains1 or1 as gold is chief among all precious things2 or1 as the ocean is supreme among all streams2 or1 as the moon is first among the stars2 or1 as the sun is brightest of all luminaries1 so ,tathgata1 born in the world1 is the most eminent of men2 his eyes clear and expanding1 the lashes both above and below moving with the lid1 the iris of the eye of a clear blue color1 in shape like the moon when half full1 such characteristics as these1 without contradiction1 foreshadow the most excellent condition of perfect wisdom4 ,at this time the king addressed the twice-born1#ib ,if it be as you say1 with respect to these miraculous signs1 that they indicate such consequences1 then no such case has happened with former kings1 nor down to our time has such a thing occurred4 ,the ,brahman addressed the king thus1 ,say not so2 for it is not right2 for with regard to renown and wisdom1 personal celebrity1 and worldly substance1 these four things indeed are not to be considered according to precedent or subsequence2 but whatever is produced according to nature1 such things are liable to the law of cause and effect3 but now whilst ,i recount some parallels let the king attentively listen3--,bhrigu1 ,angira1 these two of ,rishi family1 having passed many years apart from men1 each begat an excellently endowed son2 ,brihaspati with ,sukra1 skilful in making royal treatises1 not derived from former families 7or tribes72 ,srasvata1 the ,rishi1 whose works have long disappeared1 begat a son1 ,po-lo-sa1 who compiled illustrious ,stras and ,shstras2 that which now we know and see1 is not therefore dependent on previous connection2 ,vysa1 the ,rishi1 the author of numerous treatises1 after his death had among his descendants ,poh-mi 7,vlmki71 who extensively collected ,gth sections2 ,atri1 the ,rishi1 not understanding the sectional treatise on medicine1 afterwards begat treya1 who was able to control diseases2 the twice-born ,rishi ,kusi 7,kusika71 not occupied with heretical treatises1 afterwards begat ,kia-ti-na-rga1 who thoroughly understood heretical systems2 the sugar-cane monarch1 who began his line1 could not restrain the tide of the sea1 but ,sagara-rga1 his descendant1 who begat a thousand royal sons1 he could control the tide of the great sea so that it should come no further4 ,ganaka1 the ,rishi1 without a teacher acquired power of abstraction4 ,all these1 who obtained such renown1 acquired powers of themselves2 those distinguished before1 were afterwards forgotten2 those before forgotten1 became afterwards distinguished2 kings like these and god-like ,rishis have no need of family inheritance1 and therefore the world need not regard those going before or following4 ,so1 mighty king6 is it with you3 you should experience true joy of heart1 and because of this joy should banish forever doubt or anxiety4 ,the king1 hearing the words of the seer1 was glad1 and offered him increased gifts4 ,now have ,i begotten a valiant son1 he said1 who will establish a wheel authority1 whilst ,i1 when old and gray-headed1 will go forth to lead a hermit's life1 so that my holy1 king-like son may not give up the world and wander through mountain forests4 ,and now near the spot within the garden1 there was a ,rishi1 leading the life of an ascetic2 his name was ,asita1 wonderfully skilful in the interpretation of signs2 he approached the gate of the palace2 the king beholding him exclaimed1 ,this is none other but ,brahmadeva1 himself enduring penance from love of true religion1 these two characteristics so plainly visible as marks of his austerities4 ,then the king was much rejoiced2 and forthwith he invited him within the palace1 and with reverence set before him entertainment1 whilst he1 entering the inner palace1 rejoiced only in prospect of seeing the royal child4 ,although surrounded by the crowd of court ladies1 yet still he was as if in desert solitude2 and now they place a preaching throne and pay him increased honor and religious reverence1 as ,antideva rga reverenced the priest ,vasishtha4 ,then the king1 addressing the ,rishi1 said3 ,most fortunate am ,i1 great ,rishi6 that you have condescended to come here to receive from me becoming gifts and reverence2 ,i pray you therefore enter on your exhortation4 ,thus requested and invited1 the ,rishi felt unutterable joy1 and said1 ,all hail1 ever victorious monarch6 possessed of all noble1 virtuous qualities1 loving to meet the desires of those who seek1 nobly generous in honoring the true law1 conspicuous as a race for wisdom and humanity1 with humble mind you pay me homage1 as you are bound4 ,because of your righteous deeds in former lives1 now are manifested these excellent fruits2 listen to me1 then1 whilst ,i declare the reason of the present meeting4 ,as ,i was coming on the sun's way1 ,i heard the ,devas in space declare that the king had born to him a royal son1 who would arrive at perfect intelligence2 moreover ,i beheld such other portents1 as have constrained me now to seek your presence2 desiring to see the ,skya monarch who will erect the standard of the true law4 ,the king1 hearing the ,rishi's words1 was fully assured2 escaping from the net of doubt1 he ordered an attendant to bring the prince1 to exhibit him to the ,rishi4 ,the ,rishi1 beholding the prince1 the thousand-rayed wheel on the soles of his feet1 the web-like filament between his fingers1 between his eyebrows the white wool-like prominence1 his complexion bright and lustrous2 seeing these wonderful birth-portents1 the seer wept and sighed deeply4 ,the king beholding the tears of the ,rishi1 thinking of his son1 his soul was overcome1 and his breath fast held his swelling heart4 ,thus alarmed and ill at ease1 unconsciously he arose from his seat1 and bowing his head at the ,rishi's feet1 he addressed him in these words3 ,this son of mine1 born thus wonderfully1 beautiful in face1 and surpassingly graceful1 little different from the gods in form1 giving promise of superiority in the world1 ah6 why has he caused thee grief and pain8 ,forbid it1 that my son should die6 or should be short-lived6--the thought creates in me grief and anxiety2 that one athirst1 within reach of the eternal draught1#ic should after all reject and lose it6 sad indeed6 ,forbid it1 he should lose his wealth and treasure6 dead to his house6 lost to his country6 for he who has a prosperous son in life1 gives pledge that his country's weal is well secured2 and then1 coming to die1 my heart will rest content1 rejoicing in the thought of offspring surviving me2 even as a man possessed of two eyes1 one of which keeps watch1 while the other sleeps2 not like the frost-flower of autumn1 which1 though it seems to bloom1 is not a reality4 ,a man who1 midst his tribe and kindred1 deeply loves a spotless son1 at every proper time in recollection of it has joy2 ,o6 that you would cause me to revive6 ,the ,rishi1 knowing the king-sire to be thus greatly afflicted at heart1 immediately addressed the ,mahrga3 ,let not the king be for a moment anxious6 the words ,i have spoken to the king1 let him ponder these1 and not permit himself to doubt2 the portents now are as they were before1 cherish then no other thoughts6 ,but recollecting ,i myself am old1 on that account ,i could not hold my tears2 for now my end is coming on4 ,but this son of thine will rule the world1 born for the sake of all that lives6 this is indeed one difficult to meet with2 he shall give up his royal estate1 escape from the domain of the five desires1 with resolution and with diligence practise austerities1 and then awakening1 grasp the truth4 ,then constantly1 for the world's sake 7all living things71 destroying the impediments of ignorance and darkness1 he shall give to all enduring light1 the brightness of the sun of perfect wisdom4 ,all flesh submerged in the sea of sorrow2 all diseases collected as the bubbling froth2 decay and age like the wild billows2 death like the engulfing ocean2 embarking lightly in the boat of wisdom he will save the world from all these perils1 by wisdom stemming back the flood4 ,his pure teaching like to the neighboring shore1 the power of meditation1 like a cool lake1 will be enough for all the unexpected birds2 thus deep and full and wide is the great river of the true law2 all creatures parched by the drought of lust may freely drink thereof1 without stint2 those enchained in the domain of the five desires1 those driven along by many sorrows1 and deceived amid the wilderness of birth and death1 in ignorance of the way of escape1 for these ,bodhisattva has been born in the world1 to open out a way of salvation4 ,the fire of lust and covetousness1 burning with the fuel of the objects of sense1 he has caused the cloud of his mercy to rise1 so that the rain of the law may extinguish them4 ,the heavy gates of gloomy unbelief1 fast kept by covetousness and lust1 within which are confined all living things1 he opens and gives free deliverance4 ,with the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire4 ,in the self-twined meshes of folly and ignorance all flesh poor and in misery1 helplessly lying1 the king of the law has come forth1 to rescue these from bondage4 ,let not the king in respect of this his son encourage in himself one thought of doubt or pain2 but rather let him grieve on account of the world1 led captive by desire1 opposed to truth2 but ,i1 indeed1 amid the ruins of old age and death1 am far removed from the meritorious condition of the holy one1 possessed indeed of powers of abstraction1 yet not within reach of the gain he will give1 to be derived from his teaching as the ,bodhisattva2 not permitted to hear his righteous law1 my body worn out1 after death1 alas6 destined to be born as a ,deva#id still liable to the three calamities1 old age1 decay1 and death1 therefore ,i weep4 ,the king and all his household attendants1 hearing the words of the ,rishi1 knowing the cause of his regretful sorrow1 banished from their minds all further anxiety3 ,and now1 the king said1 to have begotten this excellent son1 gives me rest at heart2 but that he should leave his kingdom and home1 and practise the life of an ascetic1 not anxious to ensure the stability of the kingdom1 the thought of this still brings with it pain4 ,at this time the ,rishi1 turning to the king with true words1 said1 ,it must be even as the king anticipates1 he will surely arrive at perfect enlightenment4 ,thus having appeased every anxious heart among the king's household1 the ,rishi by his own inherent spiritual power ascended into space and disappeared4 ,at this time ,suddhodana rga1 seeing the excellent marks 7predictive signs7 of his son1 and1 moreover1 hearing the words of ,asita1 certifying that which would surely happen1 was greatly affected with reverence to the child3 he redoubled measures for its protection1 and was filled with constant thought2 moreover1 he issued decrees through the empire1 to liberate all captives in prison1 according to the custom when a royal son was born1 giving the usual largess1 in agreement with the directions of the ,sacred ,books1 and extending his gifts to all2 or1 all these things he did completely4 ,when the child was ten days old1 his father's mind being now quite tranquil1 he announced a sacrifice to all the gods1 and prepared to give liberal offerings to all the religious bodies2 ,srmanas and ,brahmanas invoked by their prayers a blessing from the gods1 whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country2 the women who dwelt in the city or the villages1 all those who needed cattle or horses or elephants or money1 each1 according to his necessities1 was liberally supplied4 ,then1 selecting by divination a lucky time1 they took the child back to his own palace1 with a double-feeding white-pure-tooth1 carried in a richly-adorned chariot 7cradle71 with ornaments of every kind and color round his neck2 shining with beauty1 exceedingly resplendent with unguents4 ,the queen embracing him in her arms1 going around1 worshipped the heavenly spirits4 ,afterwards she remounted her precious chariot1 surrounded by her waiting women2 the king1 with his ministers and people1 and all the crowd of attendants1 leading the way and following1 even as the ruler of heaven1 ,sakra1 is surrounded by crowds of ,devas2 as ,mahesvara1 when suddenly his six-faced child was born2 arranging every kind of present1 gave gifts1 and asked for blessings2 so now the king1 when his royal son was born1 made all his arrangements in like manner4 ,so ,vaisravana1 the heavenly king1 when ,nalakvara was born1 surrounded by a concourse of ,devas1 was filled with joy and much gladness2 so the king1 now the royal prince was born1 in the kingdom of ,kapila1 his people and all his subjects were likewise filled with joy4 99 99 99 99 99 ,living in the ,palace ,and now in the household of ,suddhodana rga1 because of the birth of the royal prince1 his clansmen and younger brethren1 with his ministers1 were all generously disposed1 whilst elephants1 horses and chariots1 and the wealth of the country1 and precious vessels1 daily increased and abounded1 being produced wherever requisite2 so1 too1 countless hidden treasures came of themselves from the earth4 ,from the midst of the pure snowy mountains1 a wild herd of white elephants1 without noise1 of themselves1 came2 not curbed by any1 self-subdued1 every kind of colored horse1 in shape and quality surpassingly excellent1 with sparkling jewelled manes and flowing tails1 came prancing round1 as if with wings2 these too1 born in the desert1 came at the right time1 of themselves4 ,a herd of pure-colored1 well-proportioned cows1 fat and fleshy1 and remarkable for beauty1 giving fragrant and pure milk with equal flow1 came together in great number at this propitious time4 ,enmity and envy gave way to peace2 content and rest prevailed on every side2 whilst there was closer union amongst the true of heart1 discord and variance were entirely appeased2 the gentle air distilled a seasonable rain1 no crash of storm or tempest was heard1 the springing seeds1 not waiting for their time1 grew up apace and yielded abundant increase2 the five cereals grew ripe with scented grain1 soft and glutinous1 easy of digestion2 all creatures big with young1 possessed their bodies in ease and their frames well gathered4 ,all men1 even those who had not received the seeds of instruction derived from the four holy ones2#ie all these1 throughout the world1 born under the control of selfish appetite1 without any thought for others' goods1 had no proud1 envious longings2 no angry1 hateful thoughts4 ,all the temples of the gods and sacred shrines1 the gardens1 wells1 and fountains1 all these like things in heaven1 produced of themselves1 at the proper time1 their several adornments4 ,there was no famishing hunger1 the soldiers' weapons were at rest1 all diseases disappeared2 throughout the kingdom all the people were bound close in family love and friendship2 piously affectioned they indulged in mutual pleasures1 there were no impure or polluting desires2 they sought their daily gain righteously1 no covetous money-loving spirit prevailed1 but with religious purpose they gave liberally2 there was no thought of any reward or return1 but all practised the four rules of purity2 and every hateful thought was suppressed and destroyed4 ,even as in days gone by1 ,manu rga begat a child called ,brilliancy of the ,sun1 on which there prevailed through the country great prosperity1 and all wickedness came to an end2 so now the king having begotten a royal prince1 these marks of prosperity were seen2 and because of such a concourse of propitious signs1 the child was named ,siddhrtha4#if ,and now his royal mother1 the queen ,my1 beholding her son born under such circumstances1 beautiful as a child of heaven1 adorned with every excellent distinction1 from excessive joy which could not be controlled died1 and was born in heaven4 ,then ,prag-pati ,gautami1 beholding the prince1 like an angel1 with beauty seldom seen on earth1 seeing him thus born and now his mother dead1 loved and nourished him as her own child2 and the child regarded her as his mother4 ,so as the light of the sun or the moon1 little by little increases1 the royal child also increased each day in every mental excellency and beauty of person2 his body exhaled the perfume of priceless sandal-wood1 decorated with the famed ,gambunada gold gems2 divine medicines there were to preserve him in health1 glittering necklaces upon his person2 the members of tributary states1 hearing that the king had an heir born to him1 sent their presents and gifts of various kinds3 oxen1 sheep1 deer1 horses1 and chariots1 precious vessels and elegant ornaments1 fit to delight the heart of the prince2 but though presented with such pleasing trifles1 the necklaces and other pretty ornaments1 the mind of the prince was unmoved1 his bodily frame small indeed1 but his heart established2 his mind at rest within its own high purposes1 was not to be disturbed by glittering baubles4 ,and now he was brought to learn the useful arts1 when lo6 once instructed he surpassed his teachers4 ,his father1 the king1 seeing his exceeding talent1 and his deep purpose to have done with the world and its allurements1 began to inquire as to the names of those in his tribe who were renowned for elegance and refinement4 ,elegant and graceful1 and a lovely maiden1 was she whom they called ,yasodhar2 in every way fitting to become a consort for the prince1 and to allure by pleasant wiles his heart4 ,the prince with a mind so far removed from the world1 with qualities so distinguished1 and with so charming an appearance1 like the elder son of ,brahmadeva1 ,sanatkumra 7,she-na ,kiu-ma-lo72 the virtuous damsel1 lovely and refined1 gentle and subdued in manner2 majestic like the queen of heaven1 constant ever1 cheerful night and day1 establishing the palace in purity and quiet1 full of dignity and exceeding grace1 like a lofty hill rising up in space2 or as a white autumn cloud2 warm or cool according to the season2 choosing a proper dwelling according to the year1 surrounded by a return of singing women1 who join their voices in harmonious heavenly concord1 without any jarring or unpleasant sound1 exciting in the hearers forgetfulness of worldly cares4 ,as the heavenly ,gandharvas of themselves1 in their beauteous palaces1 cause the singing women to raise heavenly strains1 the sounds of which and their beauty ravish both eyes and heart--so ,bodhisattva dwelt in his lofty palace1 with music such as this4 ,the king1 his father1 for the prince's sake1 dwelt purely in his palace1 practising every virtue2 delighting in the teaching of the true law1 he put away from him every evil companion1 that his heart might not be polluted by lust2 regarding inordinate desire as poison1 keeping his passion and his body in due control1 destroying and repressing all trivial thoughts2 desiring to enjoy virtuous conversation1 loving instruction fit to subdue the hearts of men1 aiming to accomplish the conversion of unbelievers2 removing all schemes of opposition from whatever source they came by the enlightening power of his doctrine1 aiming to save the entire world2 thus he desired that the body of people should obtain rest2 even as we desire to give peace to our children1 so did he long to give rest to the world4 ,he also attended to his religious duties1 sacrificing by fire to all the spirits1 with clasped hands adoring the moon1 bathing his body in the waters of the ,ganges2 cleansing his heart in the waters of religion1 performing his duties with no private aim1 but regarding his child and the people at large2 loving righteous conversation1 righteous words with loving aim2 loving words with no mixture of falsehood1 true words imbued by love1 and yet withal so modest and self-distrustful1 unable on that account to speak as confident of truth2 loving to all1 and yet not loving the world2 with no thought of selfishness or covetous desire3 aiming to restrain the tongue and in quietness to find rest from wordy contentions1 not seeking in the multitude of religious duties to condone for a worldly principle in action1 but aiming to benefit the world by a liberal and unostentatious charity2 the heart without any contentious thought1 but resolved by goodness to subdue the contentious2 desiring to mortify the passions1 and to destroy every enemy of virtue2 not multiplying coarse or unseemly words1 but exhorting to virtue in the use of courteous language2 full of sympathy and ready charity1 pointing out and practising the way of mutual dependence2 receiving and understanding the wisdom of spirits and ,rishis2 crushing and destroying every cruel and hateful thought4 ,thus his fame and virtue were widely renowned1 and yet himself finally 7or1 forever7 separate from the ties of the world1 showing the ability of a master builder1 laying a good foundation of virtue1 an example for all the earth2 so a man's heart composed and at rest1 his limbs and all his members will also be at ease4 ,and now the son of ,suddhodana1 and his virtuous wife ,yasodhar1 as time went on1 growing to full estate1 their child ,rhula was born2 and then ,suddhodana rga considered thus3 ,my son1 the prince1 having a son born to him1 the affairs of the empire will be handed down in succession1 and there will be no end to its righteous government2 the prince having begotten a son1 will love his son as ,i love him1 and no longer think about leaving his home as an ascetic1 but devote himself to the practice of virtue2 ,i now have found complete rest of heart1 like one just born to heavenly joys4 ,like as in the first days of the kalpa1 ,rishi-kings by the way in which they walked1 practising pure and spotless deeds1 offered up religious offerings1 without harm to living thing1 and illustriously prepared an excellent karma1 so the king excelling in the excellence of purity in family and excellence of wealth1 excelling in strength and every exhibition of prowess1 reflected the glory of his name through the world1 as the sun sheds abroad his thousand rays4 ,but now1 being the king of men1 or a king among men1 he deemed it right to exhibit his son's prowess1 for the sake of his family and kin1 to exhibit him2 to increase his family's renown1 his glory spread so high as even to obtain the name of ,god begotten2 and having partaken of these heavenly joys1 enjoying the happiness of increased wisdom2 understanding the truth by his own righteousness1 derived from previous hearing of the truth4 ,would that this might lead my son1 he prayed1 to love his child and not forsake his home2 the kings of all countries1 whose sons have not yet grown up1 have prevented them exercising authority in the empire1 in order to give their minds relaxation1 and for this purpose have provided them with worldly indulgences1 so that they may perpetuate the royal seed2 so now the king1 having begotten a royal son1 indulged him in every sort of pleasure2 desiring that he might enjoy these worldly delights1 and not wish to wander from his home in search of wisdom4 ,in former times the ,bodhisattva kings1 although their way 7life7 has been restrained1 have yet enjoyed the pleasures of the world1 and when they have begotten a son1 then separating themselves from family ties1 have afterwards entered the solitude of the mountains1 to prepare themselves in the way of a silent recluse4 99 99 99 99 99 ,disgust at ,sorrow ,without are pleasant garden glades1 flowing fountains1 pure refreshing lakes1 with every kind of flower1 and trees with fruit1 arranged in rows1 deep shade beneath4 ,there1 too1 are various kinds of wondrous birds1 flying and sporting in the midst1 and on the surface of the water the four kinds of flowers1 bright colored1 giving out their floating scent2 minstrel maidens cause their songs and chorded music1 to invite the prince4 ,he1 hearing the sounds of singing1 sighs for the pleasures of the garden shades1 and cherishing within these happy thoughts1 he dwelt upon the joys of an outside excursion2 even as the chained elephant ever longs for the free desert wilds4 ,the royal father1 hearing that the prince would enjoy to wander through the gardens1 first ordered all his attendant officers to adorn and arrange them1 after their several offices3--,to make level and smooth the king's highway1 to remove from the path all offensive matter1 all old persons1 diseased or deformed1 all those suffering through poverty or great grief1 so that his son in his present humor might see nothing likely to afflict his heart4 ,the adornments being duly made1 the prince was invited to an audience2 the king seeing his son approach1 patted his head1 and looking at the color of his face1 feelings of sorrow and joy intermingled1 bound him4 ,his mouth willing to speak1 his heart restrained4 ,now see the jewel-fronted gaudy chariot2 the four equally pacing1 stately horses2 good-tempered and well trained2 young and of graceful appearance2 perfectly pure and white1 and draped with flowery coverings4 ,in the same chariot stands the stately driver2 the streets were scattered over with flowers2 precious drapery fixed on either side of the way1 with dwarfed trees lining the road1 costly vessels employed for decoration1 hanging canopies and variegated banners1 silken curtains1 moved by the rustling breeze2 spectators arranged on either side of the path4 ,with bodies bent and glistening eyes1 eagerly gazing1 but not rudely staring1 as the blue lotus flower they bent drooping in the air1 ministers and attendants flocking round him1 as stars following the chief of the constellation2 all uttering the same suppressed whisper of admiration1 at a sight so seldom seen in the world2 rich and poor1 humble and exalted1 old and young and middle-aged1 all paid the greatest respect1 and invoked blessings on the occasion4 ,so the country-folk and the town-folk1 hearing that the prince was coming forth1 the well-to-do not waiting for their servants1 those asleep and awake not mutually calling to one another1 the six kinds of creatures not gathered together and penned1 the money not collected and locked up1 the doors and gates not fastened1 all went pouring along the way on foot2 the towers were filled1 the mounds by the trees1 the windows and the terraces along the streets2 with bent body fearing to lift their eyes1 carefully seeing that there was nothing about them to offend1 those seated on high addressing those seated on the ground1 those going on the road addressing those passing on high1 the mind intent on one object alone2 so that if a heavenly form had flown past1 or a form entitled to highest respect1 there would have been no distraction visible1 so intent was the body and so immovable the limbs4 ,and now beautiful as the opening lily1 he advances towards the garden glades1 wishing to accomplish the words of the holy prophet 7,rishi74 ,the prince1 seeing the ways prepared and watered and the joyous holiday appearance of the people2 seeing too the drapery and chariot1 pure1 bright1 shining1 his heart exulted greatly and rejoiced4 ,the people 7on their part7 gazed at the prince1 so beautifully adorned1 with all his retinue1 like an assembled company of kings gathered to see a heaven-born prince4 ,and now a ,deva-rga of the ,pure abode1 suddenly appears by the side of the road2 his form changed into that of an old man1 struggling for life1 his heart weak and oppressed4 ,the prince seeing the old man1 filled with apprehension1 asked his charioteer1 ,what kind of man is this8 his head white and his shoulders bent1 his eyes bleared and his body withered1 holding a stick to support him along the way4 ,is his body suddenly dried up by the heat1 or has he been born in this way8 ,the charioteer1 his heart much embarrassed1 scarcely dared to answer truly1 till the pure-born 7,deva7 added his spiritual power1 and caused him to frame a reply in true words3 ,his appearance changed1 his vital powers decayed1 filled with sorrow1 with little pleasure1 his spirits gone1 his members nerveless1 these are the indications of what is called 'old age4' ,this man was once a sucking child1 brought up and nourished at his mother's breast1 and as a youth full of sportive life1 handsome1 and in enjoyment of the five pleasures2 as years passed on1 his frame decaying1 he is brought now to the waste of age4 ,the prince1 greatly agitated and moved1 asked his charioteer another question and said1 ,is yonder man the only one afflicted with age1 or shall ,i1 and others also1 be such as he8 ,the charioteer again replied and said1 ,your highness also inherits this lot3 as time goes on1 the form itself is changed1 and this must doubtless come1 beyond all hindrance4 ,the youthful form must wear the garb of age1 throughout the world1 this is the common lot4 ,bodhisattva1 who had long prepared the foundation of pure and spotless wisdom1 broadly setting the root of every high quality1 with a view to gather large fruit in his present life1 hearing these words respecting the sorrow of age1 was afflicted in mind1 and his hair stood upright4 ,just as the roll of the thunder and the storm alarm and put to flight the cattle1 so was ,bodhisattva affected by the words2 shaking with apprehension1 he deeply sighed2 constrained at heart because of the pain of age2 with shaking head and constant gaze1 he thought upon this misery of decay2 what joy or pleasure can men take1 he thought1 in that which soon must wither1 stricken by the marks of age2 affecting all without exception2 though gifted now with youth and strength1 yet not one but soon must change and pine away4 ,the eye beholding such signs as these before it1 how can it not be oppressed by a desire to escape8 ,bodhisattva then addressed his charioteer3 ,quickly turn your chariot and go back4 ,ever thinking on this subject of old age approaching1 what pleasures now can these gardens afford1 the years of my life like the fast-flying wind2 turn your chariot1 and with speedy wheels take me to my palace4 ,and so his heart keeping in the same sad tone1 he was as one who returns to a place of entombment2 unaffected by any engagement or employment1 so he found no rest in anything within his home4 ,the king hearing of his son's sadness urged his companions to induce him again to go abroad1 and forthwith incited his ministers and attendants to decorate the gardens even more than before4 ,the ,deva then caused himself to appear as a sick man2 struggling for life1 he stood by the wayside1 his body swollen and disfigured1 sighing with deep-drawn groans2 his hands and knees contracted and sore with disease1 his tears flowing as he piteously muttered his petition4 ,the prince asked his charioteer1 ,what sort of man1 again1 is this8 ,replying1 he said1 ,this is a sick man4 ,the four elements all confused and disordered1 worn and feeble1 with no remaining strength1 bent down with weakness1 looking to his fellow-men for help4 ,the prince hearing the words thus spoken1 immediately became sad and depressed in heart1 and asked1 ,is this the only man afflicted thus1 or are others liable to the same calamity8 ,in reply he said1 ,through all the world1 men are subject to the same condition2 those who have bodies must endure affliction1 the poor and ignorant1 as well as the rich and great4 ,the prince1 when these words met his ears1 was oppressed with anxious thought and grief2 his body and his mind were moved throughout1 just as the moon upon the ruffled tide4 ,placed thus in the great furnace of affliction1 say6 what rest or quiet can there be6 ,alas6 that worldly men1 blinded by ignorance and oppressed with dark delusion1 though the robber sickness may appear at any time1 yet live with blithe and joyous hearts6 ,on this1 turning his chariot back again1 he grieved to think upon the pain of sickness4 ,as a man beaten and wounded sore1 with body weakened1 leans upon his staff1 so dwelt he in the seclusion of his palace1 lone-seeking1 hating worldly pleasures4 ,the king1 hearing once more of his son's return1 asked anxiously the reason why1 and in reply was told--he saw the pain of sickness4 ,the king1 in fear1 like one beside himself1 roundly blamed the keepers of the way2 his heart constrained1 his lips spoke not2 again he increased the crowd of music-women1 the sounds of merriment twice louder than aforetime1 if by these sounds and sights the prince might be gratified2 and indulging worldly feelings1 might not hate his home4 ,night and day the charm of melody increased1 but his heart was still unmoved by it4 ,the king himself then went forth to observe everything successively1 and to make the gardens even yet more attractive1 selecting with care the attendant women1 that they might excel in every point of personal beauty2 quick in wit and able to arrange matters well1 fit to ensnare men by their winning looks2 he placed additional keepers along the king's way1 he strictly ordered every offensive sight to be removed1 and earnestly exhorted the illustrious coachman1 to look well and pick out the road as he went4 ,and now that ,deva of the ,pure abode1 again caused the appearance of a dead man2 four persons carrying the corpse lifted it on high1 and appeared 7to be going on7 in front of ,bodhisattva2 the surrounding people saw it not1 but only ,bodhisattva and the charioteer4 ,once more he asked1 ,what is this they carry8 with streamers and flowers of every choice description1 whilst the followers are overwhelmed with grief1 tearing their hair and wailing piteously4 ,and now the gods instructing the coachman1 he replied and said1 ,this is a dead man3 all his powers of body destroyed1 life departed2 his heart without thought1 his intellect dispersed2 his spirit gone1 his form withered and decayed2 stretched out as a dead log2 family ties broken--all his friends who once loved him1 clad in white cerements1 now no longer delighting to behold him1 remove him to lie in some hollow ditch tomb4 ,the prince hearing the name of ,death1 his heart constrained by painful thoughts1 he asked1 ,is this the only dead man1 or does the world contain like instances8 ,replying thus he said1 ,all1 everywhere1 the same2 he who begins his life must end it likewise2 the strong and lusty and the middle-aged1 having a body1 cannot but decay and die4 ,the prince was now harassed and perplexed in mind2 his body bent upon the chariot leaning-board1 with bated breath and struggling accents1 stammered thus1 ,oh worldly men6 how fatally deluded6 beholding everywhere the body brought to dust1 yet everywhere the more carelessly living2 the heart is neither lifeless wood nor stone1 and yet it thinks not 'all is vanishing6' ,then turning1 he directed his chariot to go back1 and no longer waste his time in wandering4 ,how could he1 whilst in fear of instant death1 go wandering here and there with lightened heart6 ,the charioteer remembering the king's exhortation feared much nor dared go back2 straightforward then he pressed his panting steeds1 passed onward to the gardens1 came to the groves and babbling streams of crystal water1 the pleasant trees1 spread out with gaudy verdure1 the noble living things and varied beasts so wonderful1 the flying creatures and their notes melodious2 all charming and delightful to the eye and ear1 even as the heavenly ,nandavana4 ,putting ,away ,desire ,on the prince entering the garden the women came around to pay him court2 and to arouse in him thoughts frivolous2 with ogling ways and deep design1 each one setting herself off to best advantage2 or joining together in harmonious concert1 clapping their hands1 or moving their feet in unison1 or joining close1 body to body1 limb to limb2 or indulging in smart repartees1 and mutual smiles2 or assuming a thoughtful saddened countenance1 and so by sympathy to please the prince1 and provoke in him a heart affected by love4 ,but all the women beheld the prince1 clouded in brow1 and his god-like body not exhibiting its wonted signs of beauty2 fair in bodily appearance1 surpassingly lovely1 all looked upwards as they gazed1 as when we call upon the moon ,deva to come2 but all their subtle devices were ineffectual to move ,bodhisattva's heart4 ,at last commingling together they join and look astonished and in fear1 silent without a word4 ,then there was a ,brahmaputra1 whose name was called ,udyi 7,yau-to-i74 ,he1 addressing the women1 said1 ,now all of you1 so graceful and fair1 see if you cannot by your combined power hit on some device2 for beauty's power is not forever4 ,still it holds the world in bondage1 by secret ways and lustful arts2 but no such loveliness in all the world as yours1 equal to that of heavenly nymphs2 the gods beholding it would leave their queens1 spirits and ,rishis would be misled by it2 why not then the prince1 the son of an earthly king8 why should not his feelings be aroused8 ,this prince indeed1 though he restrains his heart and holds it fixed1 pure-minded1 with virtue uncontaminated1 not to be overcome by power of women2 yet of old there was ,sundar 7,su-to-li7 able to destroy the great ,rishi1 and to lead him to indulge in love1 and so degrade his boasted eminence2 undergoing long penance1 ,gautama fell likewise by the arts of a heavenly queen2 ,shing-k1 a ,rishi putra1 practising lustful indulgences according to fancy1 was lost4 ,the ,brahman ,rishi ,visvmitra 7,pi-she-po71 living religiously for ten thousand years1 deeply ensnared by a heavenly queen1 in one day was completely shipwrecked in faith2 thus those enticing women1 by their power1 overcame the ,brahman ascetics2 how much more may ye1 by your arts1 overpower the resolves of the king's son2 strive therefore after new devices1 let not the king fail in a successor to the throne2 women1 though naturally weak1 are high and potent in the way of ruling men4 ,what may not their arts accomplish in promoting in men a lustful desire8 ,at this time all the attendant women1 hearing throughout the words of ,udyi1 increasing their powers of pleasing1 as the quiet horse when touched by the whip1 went into the presence of the royal prince1 and each one strove in the practice of every kind of art4 ,they joined in music and in smiling conversation1 raising their eyebrows1 showing their white teeth1 with ogling looks1 glancing one at the other1 their light drapery exhibiting their white bodies1 daintily moving with mincing gait1 acting the part of a bride as if coming gradually nearer1 desiring to promote in him a feeling of love1 remembering the words of the great king1 ,with dissolute form and slightly clad1 forgetful of modesty and womanly reserve4 ,the prince with resolute heart was silent and still1 with unmoved face he sat2 even as the great elephant-dragon1 whilst the entire herd moves round him2 so nothing could disturb or move his heart1 dwelling in their midst as in a confined room4 ,like the divine ,sakra1 around whom all the ,devs assemble1 so was the prince as he dwelt in the gardens2 the maidens encircling him thus2 some arranging their dress1 others washing their hands or feet1 others perfuming their bodies with scent1 others twining flowers for decoration1 others making strings for jewelled necklets1 others rubbing or striking their bodies1 others resting1 or lying1 one beside the other2 others1 with head inclined1 whispering secret words1 others engaged in common sports1 others talking of amorous things1 others assuming lustful attitudes1 striving thus to move his heart4 ,but ,bodhisattva1 peaceful and collected1 firm as a rock1 difficult to move1 hearing all these women's talk1 unaffected either to joy or sorrow1 was driven still more to serious thought1 sighing to witness such strange conduct1 and beginning to understand the women's design1 by these means to disconcert his mind1 not knowing that youthful beauty soon falls1 destroyed by old age and death1 fading and perishing6 ,this is the great distress6 ,what ignorance and delusion 7he reflected7 overshadow their minds3 ,surely they ought to consider old age1 disease1 and death1 and day and night stir themselves up to exertion1 whilst this sharp double-edged sword hangs over the neck4 ,what room for sport or laughter1 beholding those monsters1 old age1 disease1 and death8 ,a man who is unable to resort to this inward knowledge1 what is he but a wooden or a plaster man1 what heart-consideration in such a case6 ,like the double tree that appears in the desert1 with leaves and fruit all perfect and ripe1 the first cut down and destroyed1 the other unmoved by apprehension1 so it is in the case of the mass of men3 they have no understanding either6 ,at this time ,udyi came to the place where the prince was1 and observing his silent and thoughtful mien1 unmoved by any desire for indulgence1 he forthwith addressed the prince1 and said1 ,the ,mahraga1 by his former appointment1 has selected me to act as friend to his son2 may ,i therefore speak some friendly words8 an enlightened friendship is of three sorts3 that which removes things unprofitable1 promotes that which is real gain1 and stands by a friend in adversity4 ,i claim the name of 'enlightened friend1' and would renounce all that is magisterial1 but yet not speak lightly or with indifference4 ,what then are the three sources of advantage8 listen1 and ,i will now utter true words1 and prove myself a true and sincere adviser4 ,when the years are fresh and ripening1 beauty and pleasing qualities in bloom1 not to give proper weight to woman's influence1 this is a weak man's policy4 ,it is right sometimes to be of a crafty mind1 submitting to those little subterfuges which find a place in the heart's undercurrents1 and obeying what those thoughts suggest in way of pleasures to be got from dalliance3 this is no wrong in woman's eye6 even if now the heart has no desire1 yet it is fair to follow such devices2 agreement is the joy of woman's heart1 acquiescence is the substance 7the full7 of true adornment2 but if a man reject these overtures1 he's like a tree deprived of leaves and fruits2 why then ought you to yield and acquiesce8 that you may share in all these things4 ,because in taking1 there's an end of trouble--no light and changeful thoughts then worry us--for pleasure is the first and foremost thought of all1 the gods themselves cannot dispense with it4 ,lord ,sakra was drawn by it to love the wife of ,gautama the ,rishi2 so likewise the ,rishi ,agastya1 through a long period of discipline1 practising austerities1 from hankering after a heavenly queen 7,dev71 lost all reward of his religious endeavors1 the ,rishi ,brihaspati1 and ,kandradeva putra2 the ,rishi ,parsara1 and ,kavagara 7,kia-pin-ke-lo74 ,all these1 out of many others1 were overcome by woman's love4 ,how much more then1 in your case1 should you partake in such pleasant joys2 nor refuse1 with wilful heart1 to participate in the worldly delights1 which your present station1 possessed of such advantages1 offers you1 in the presence of these attendants4 ,at this time the royal prince1 hearing the words of his friend ,udyi1 so skilfully put1 with such fine distinction1 cleverly citing worldly instances1 answered thus to ,udyi3 ,thank you for having spoken sincerely to me2 let me likewise answer you in the same way1 and let your heart suspend its judgment whilst you listen3--,it is not that ,i am careless about beauty1 or am ignorant of the power of human joys1 but only that ,i see on all the impress of change2 therefore my heart is sad and heavy2 if these things were sure of lasting1 without the ills of age1 disease1 and death1 then would ,i too take my fill of love2 and to the end find no disgust or sadness4 ,if you will undertake to cause these women's beauty not to change or wither in the future1 then1 though the joy of love may have its evil1 still it might hold the mind in thraldom4 ,to know that other men grow old1 sicken1 and die1 would be enough to rob such joys of satisfaction2 yet how much more in their own case 7knowing this7 would discontentment fill the mind2 to know such pleasures hasten to decay1 and their bodies likewise2 if1 notwithstanding this1 men yield to the power of love1 their case indeed is like the very beasts4 ,and now you cite the names of many ,rishis1 who practised lustful ways in life2 their cases likewise cause me sorrow1 for in that they did these things1 they perished4 ,again1 you cite the name of that illustrious king1 who freely gratified his passions1 but he1 in like way1 perished in the act2 know1 then1 that he was not a conqueror2 with smooth words to conceal an intrigue1 and to persuade one's neighbor to consent1 and by consenting to defile his mind2 how can this be called a just device8 ,it is but to seduce one with a hollow lie--such ways are not for me to practise2 or1 for those who love the truth and honesty2 for they are1 forsooth1 unrighteous ways1 and such a disposition is hard to reverence2 shaping one's conduct after one's likings1 liking this or that1 and seeing no harm in it1 what method of experience is this6 ,a hollow compliance1 and a protesting heart1 such method is not for me to follow2 but this ,i know1 old age1 disease1 and death1 these are the great afflictions which accumulate1 and overwhelm me with their presence2 on these ,i find no friend to speak1 alas6 alas6 ,udyi6 these1 after all1 are the great concerns2 the pain of birth1 old age1 disease1 and death2 this grief is that we have to fear2 the eyes see all things falling to decay1 and yet the heart finds joy in following them2 but ,i have little strength of purpose1 or command2 this heart of mine is feeble and distraught1 reflecting thus on age1 disease1 and death4 ,distracted1 as ,i never was before2 sleepless by night and day1 how can ,i then indulge in pleasure8 ,old age1 disease1 and death consuming me1 their certainty beyond a doubt1 and still to have no heavy thoughts1 in truth my heart would be a log or stone4 ,thus the prince1 for ,uda's sake1 used every kind of skilful argument1 describing all the pains of pleasure2 and not perceiving that the day declined4 ,and now the waiting women all1 with music and their various attractions1 seeing that all were useless for the end1 with shame began to flock back to the city2 the prince beholding all the gardens1 bereft of their gaudy ornaments1 the women all returning home1 the place becoming silent and deserted1 felt with twofold strength the thought of impermanence4 ,with saddened mien going back1 he entered his palace4 ,the king1 his father1 hearing of the prince1 his heart estranged from thoughts of pleasure1 was greatly overcome with sorrow1 and like a sword it pierced his heart4 ,forthwith assembling all his council1 he sought of them some means to gain his end2 they all replied1 ,these sources of desire are not enough to hold and captivate his heart4 ,leaving the ,city ,and so the king increased the means for gratifying the appetite for pleasure2 both night and day the joys of music wore out the prince1 opposed to pleasure2 disgusted with them1 he desired their absence1 his mind was weaned from all such thoughts1 he only thought of age1 disease1 and death2 as the lion wounded by an arrow4 ,the king then sent his chief ministers1 and the most distinguished of his family1 young in years and eminent for beauty1 as well as for wisdom and dignity of manners1 to accompany and rest with him1 both night and day1 in order to influence the prince's mind4 ,and now within a little interval1 the prince again requested the king that he might go abroad4 ,once more the chariot and the well-paced horses were prepared1 adorned with precious substances and every gem2 and then with all the nobles1 his associates1 surrounding him1 he left the city gates4 ,just as the four kinds of flower1 when the sun shines1 open out their leaves1 so was the prince in all his spiritual splendor2 effulgent in the beauty of his youth-time4 ,as he proceeded to the gardens from the city1 the road was well prepared1 smooth1 and wide1 the trees were bright with flowers and fruit1 his heart was joyous1 and forgetful of its care4 ,now by the roadside1 as he beheld the ploughmen1 plodding along the furrows1 and the writhing worms1 his heart again was moved with piteous feeling1 and anguish pierced his soul afresh2 to see those laborers at their toil1 struggling with painful work1 their bodies bent1 their hair dishevelled1 the dripping sweat upon their faces1 their persons fouled with mud and dust2 the ploughing oxen1 too1 bent by the yokes1 their lolling tongues and gaping mouths4 ,the nature of the prince1 loving1 compassionate1 his mind conceived most poignant sorrow1 and nobly moved to sympathy1 he groaned with pain2 then stooping down he sat upon the ground1 and watched this painful scene of suffering2 reflecting on the ways of birth and death6 ,alas6 he cried1 for all the world6 how dark and ignorant1 void of understanding6 ,and then to give his followers chance of rest1 he bade them each repose where'er they list1 whilst he beneath the shadow of a ,gambu tree1 gracefully seated1 gave himself to thought4 ,he pondered on the fact of life and death1 inconstancy1 and endless progress to decay4 ,his heart thus fixed without confusion1 the five senses covered and clouded over1 lost in possession of enlightenment and insight1 he entered on the first pure state of ecstasy4 ,all low desire removed1 most perfect peace ensued2 and fully now in ,samdhi he saw the misery and utter sorrow of the world2 the ruin wrought by age1 disease1 and death2 the great misery following on the body's death2 and yet men not awakened to the truth6 oppressed with others' suffering 7age1 disease1 and death71 this load of sorrow weighed his mind4 ,i now will seek1 he said1 a noble law1 unlike the worldly methods known to men4 ,i will oppose disease and age and death1 and strive against the mischief wrought by these on men4 ,thus lost in tranquil contemplation1 he considered that youth1 vigor1 and strength of life1 constantly renewing themselves1 without long stay1 in the end fulfil the rule of ultimate destruction4 ,thus he pondered1 without excessive joy or grief1 without hesitation or confusion of thought1 without dreaminess or extreme longing1 without aversion or discontent1 but perfectly at peace1 with no hindrance1 radiant with the beams of increased illumination4 ,at this time a ,deva of the ,pure abode1 transforming himself into the shape of a ,bhikshu1 came to the place where the prince was seated2 the prince with due consideration rose to meet him1 and asked him who he was4 ,in reply he said1 ,i am a ,shman1 depressed and sad at thought of age1 disease1 and death2 ,i have left my home to seek some way of rescue1 but everywhere ,i find old age1 disease1 and death2 all things hasten to decay and there is no permanency4 ,therefore ,i search for the happiness of something that decays not1 that never perishes1 that never knows beginning1 that looks with equal mind on enemy and friend1 that heeds not wealth nor beauty2 the happiness of one who finds repose alone in solitude1 in some unfrequented dell1 free from molestation1 all thoughts about the world destroyed2 dwelling in some lonely hermitage1 untouched by any worldly source of pollution1 begging for food sufficient for the body4 ,and forthwith as he stood before the prince1 gradually rising up he disappeared in space4 ,the prince1 with joyful mind1 considering1 recollected former ,buddhas1 established thus in perfect dignity of manner2 with noble mien and presence1 as this visitor4 ,thus calling things to mind with perfect self-possession1 he reached the thought of righteousness1 and by what means it can be gained4 ,indulging thus for some time in thoughts of religious solitude1 he now suppressed his feelings and controlled his members1 and rising turned again towards the city4 ,his followers all flocked after him1 calling him to stop and not go far from them1 but in his mind these secret thoughts so held him1 devising means by which to escape from the world1 that though his body moved along the road1 his heart was far away among the mountains2 even as the bound and captive elephant ever thinks about his desert wilds4 ,the prince now entering the city1 there met him men and women1 earnest for their several ends2 the old besought him for their children1 the young sought something for the wife1 others sought something for their brethren2 all those allied by kinship or by family1 aimed to obtain their several suits1 all of them joined in relationship dreading the pain of separation4 ,and now the prince's heart was filled with joy1 as he suddenly heard those words separation and association4 ,these are joyful sounds to me1 he said1 they assure me that my vow shall be accomplished4 ,then deeply pondering the joy of snapped relationship1 the idea of ,nirvna1 deepened and widened in him1 his body as a peak of the ,golden ,mount1 his shoulder like the elephant's1 his voice like the spring-thunder1 his deep-blue eye like that of the king of oxen2 his mind full of religious thoughts1 his face bright as the full moon1 his step like that of the lion king1 thus he entered his palace2 even as the son of ,lord ,sakra1 or ,sakra-putra1 his mind reverential1 his person dignified1 he went straight to his father's presence1 and with head inclined1 inquired1 ,is the king well8 ,then he explained his dread of age1 disease1 and death1 and sought respectfully permission to become a hermit4 ,for all things in the world1 he said1 though now united1 tend to separation4 ,therefore he prayed to leave the world2 desiring to find true deliverance4 ,his royal father hearing the words leave the world1 was forthwith seized with great heart-trembling1 even as the strong wild elephant shakes with his weight the boughs of some young sapling2 going forward1 seizing the prince's hands1 with falling tears1 he spake as follows3 ,stop6 nor speak such words1 the time is not yet come for 'a religious life2' you are young and strong1 your heart beats full1 to lead a religious life frequently involves trouble2 it is rarely possible to hold the desires in check1 the heart not yet estranged from their enjoyment2 to leave your home and lead a painful ascetic life1 your heart can hardly yet resolve on such a course4 ,to dwell amidst the desert wilds or lonely dells1 this heart of yours would not be perfectly at rest1 for though you love religious matters1 you are not yet like me in years2 you should undertake the kingdom's government1 and let me first adopt ascetic life2 but to give up your father and your sacred duties1 this is not to act religiously2 you should suppress this thought of 'leaving home1' and undertake your worldly duties1 find your delight in getting an illustrious name1 and after this give up your home and family4 ,the prince1 with proper reverence and respectful feelings1 again besought his royal father2 but promised if he could be saved from four calamities1 that he would give up the thought of leaving home4 ,if he would grant him life without end1 no disease1 nor undesirable old age1 and no decay of earthly possessions1 then he would obey and give up the thought of leaving home4 ,the royal father then addressed the prince1 ,speak not such words as these1 for with respect to these four things1 who is there able to prevent them1 or say nay to their approach2 asking such things as these1 you would provoke men's laughter6 ,but put away this thought of 'leaving home1' and once more take yourself to pleasure4 ,the prince again besought his father1 ,if you may not grant me these four prayers1 then let me go ,i pray1 and leave my home4 ,o6 place no difficulties in my path2 your son is dwelling in a burning house1 would you indeed prevent his leaving it6 ,to solve a doubt is only reasonable1 who could forbid a man to seek its explanation8 ,or if he were forbidden1 then by self-destruction he might solve the difficulty1 in an unrighteous way3 and if he were to do so1 who could restrain him after death8 ,the royal father1 seeing his son's mind so firmly fixed that it could not be turned1 and that it would be waste of strength to bandy further words or arguments1 forthwith commanded more attendant women1 to provoke still more his mind to pleasure2 day and night he ordered them to keep the roads and ways1 to the end that he might not leave his palace4 ,he moreover ordered all the ministers of the country to come to the place where dwelt the prince1 to quote and illustrate the rules of filial piety1 hoping to cause him to obey the wishes of the king4 ,the prince1 beholding his royal father bathed with tears and o'erwhelmed with grief1 forthwith returned to his abode1 and sat himself in silence to consider2 all the women of the palace1 coming towards him1 waited as they circled him1 and gazed in silence on his beauteous form4 ,they gazed upon him not with furtive glance1 but like the deer in autumn brake looks wistfully at the hunter2 around the prince's straight and handsome form1 bright as the mountain of true gold 7,sumeru74 ,the dancing women gathered doubtingly1 waiting to hear him bid them sound their music2 repressing every feeling of the heart through fear1 even as the deer within the brake2 now gradually the day began to wane1 the prince still sitting in the evening light1 his glory streaming forth in splendor1 as the sun lights up ,mount ,sumeru2 thus seated on his jewelled couch1 surrounded by the fumes of sandal-wood1 the dancing women took their places round2 then sounded forth their heavenly music1 even as ,vaisaman produces every kind of rare and heavenly sounds4 ,the thoughts which dwelt within the prince's mind entirely drove from him desire for music1 and though the sounds filled all the place1 they fell upon his ear unnoticed4 ,at this time the ,deva of the ,pure abode1 knowing the prince's time was come1 the destined time for quitting home1 suddenly assumed a form and came to earth1 to make the shapes of all the women unattractive1 so that they might create disgust1 and no desire arise from thought of beauty4 ,their half-clad forms bent in ungainly attitudes1 forgetful in their sleep1 their bodies crooked or supine1 the instruments of music lying scattered in disorder2 leaning and facing one another1 or with back to back1 or like those beings thrown into the abyss1 their jewelled necklets bound about like chains1 their clothes and undergarments swathed around their persons2 grasping their instruments1 stretched along the earth1 even as those undergoing punishment at the hands of keepers1 their garments in confusion1 or like the broken kani flower2 or some with bodies leaning in sleep against the wall1 in fashion like a hanging bow or horn1 or with their hands holding to the window-frames1 and looking like an outstretched corpse4 ,their mouths half opened or else gaping wide1 the loathsome dribble trickling forth1 their heads uncovered and in wild disorder1 like some unreasoning madman's2 the flower wreaths torn and hanging across their face1 or slipping off the face upon the ground2 others with body raised as if in fearful dread1 just like the lonely desert bird2 or others pillowed on their neighbor's lap1 their hands and feet entwined together1 whilst others smiled or knit their brows in turn2 some with eyes closed and open mouth1 their bodies lying in wild disorder1 stretched here and there1 like corpses thrown together4 ,and now the prince seated1 in his beauty1 looked with thought on all the waiting women2 before1 they had appeared exceeding lovely1 their laughing words1 their hearts so light and gay1 their forms so plump and young1 their looks so bright2 but now1 how changed6 so uninviting and repulsive4 ,and such is woman's disposition6 how can they1 then1 be ever dear1 or closely trusted2 such false appearances6 and unreal pretences2 they only madden and delude the minds of men4 ,and now1 he said1 ,i have awakened to the truth6 ,resolved am ,i to leave such false society4 ,at this time the ,deva of the ,pure abode descended and approached1 unfastening the doors4 ,the prince1 too1 at this time rose and walked along1 amid the prostrate forms of all the women2 with difficulty reaching the inner hall1 he called to ,kandaka1 in these words1 ,my mind is now athirst and longing for the draught of the fountain of sweet dew2 saddle then my horse1 and quickly bring it here4 ,i wish to reach the deathless city2 my heart is fixed beyond all change1 resolved ,i am and bound by sacred oath2 these women1 once so charming and enticing1 now behold ,i altogether loathsome2 the gates1 which were before fast-barred and locked1 now stand free and open6 these evidences of something supernatural1 point to a climax of my life4 ,then ,kandaka stood reflecting inwardly1 whether to obey or not the prince's order1 without informing his royal father of it1 and so incur the heaviest punishment4 ,the ,devas then gave spiritual strength2 and unperceived the horse equipped came round1 with even pace2 a gallant steed1 with all his jewelled trappings for a rider2 high-maned1 with flowing tail1 broad-backed1 short-haired and eared1 with belly like the deer's1 head like the king of parrots1 wide forehead1 round and claw-shaped nostrils1 breath like the dragon's1 with breast and shoulders square1 true and sufficient marks of his high breed4 ,the royal prince1 stroking the horse's neck1 and rubbing down his body1 said1 ,my royal father ever rode on thee1 and found thee brave in fight and fearless of the foe2 now ,i desire to rely on thee alike6 to carry me far off to the stream 7ford7 of endless life1 to fight against and overcome the opposing force of men1 the men who associate in search of pleasure1 the men who engage in the search after wealth1 the crowds who follow and flatter such persons2 in opposing sorrow1 friendly help is difficult to find1 in seeking religious truth there must be rare enlightenment1 let us then be knit together thus as friends2 then1 at last1 there will be rest from sorrow4 ,but now ,i wish to go abroad1 to give deliverance from pain2 now then1 for your own sake it is1 and for the sake of all your kind1 that you should exert your strength1 with noble pace1 without lagging or weariness4 ,having thus exhorted him1 he bestrode his horse1 and grasping the reins proceeded forth2 the man like the sun shining forth from his tabernacle1 the horse like the white floating cloud1 exerting himself but without exciting haste1 his breath concealed and without snorting2 four spirits 7,devas7 accompanying him1 held up his feet1 heedfully concealing his advance1 silently and without noise2 the heavy gates fastened and barred1 the heavenly spirits of themselves caused to open4 ,reverencing deeply the virtuous father1 loving deeply the unequalled son1 equally affected with love towards all the members of his family these ,devas took their place4 ,suppressing his feelings1 but not extinguishing his memory1 lightly he advanced and proceeded beyond the city1 pure and spotless as the lily flowers which spring from the mud2 looking up with earnestness at his father's palace1 he announced his purpose--unwitnessed and unwritten--,if ,i escape not birth1 old age1 and death1 for evermore ,i pass not thus along4 ,all the concourse of ,devas1 the space-filling ,ngas and spirits followed joyfully and exclaimed1 ,well6 well6 in confirmation of the true words he spoke4 ,the ,ngas and the company of ,devas acquired a condition of heart difficult to obtain1 and each with his own inherent light led on the way shedding forth their brightness4 ,thus man and horse1 both strong of heart1 went onwards1 lost to sight like streaming stars1 but ere the eastern quarter flashed with light1 they had advanced three yoganas4 ,footnote #ia3 ,mra1 the king of the world of desire4 ,according to the ,buddhist theogony he is the god of sensual love4 ,he holds the world in sin4 ,he was the enemy of ,buddha1 and endeavored in every way to defeat him4 ,he is also described as the king of death4 ,footnote #ib3 ,that is1 the ,brahman wearing the twice-born thread4 ,footnote #ic3 ,the eternal draught or sweet dew of ,ambrosia4 ,this expression is constantly used in ,buddhist writings4 ,it corresponds with the ,pali amatam1 which ,childers explains as the drink of the gods4 ,footnote #id3 ,the condition of the highest ,deva1 according to ,buddhism1 does not exempt him from re-birth2 subject to the calamities incident on such a renewal of life4 ,footnote #ie3 ,this seems to mean that those who had not received benefit from the teaching of the four previous ,buddhas1 that even these were placable and well-disposed4 ,footnote #if3 ,the description here given of the peace and content prevailing in the world on the birth of ,bodhisattva 7and his name given to him in consequence7 resembles the account of the golden age in classic authors4 ,,chapter ,,ii ,the ,return of ,kandaka ,and now the night was in a moment gone1 and sight restored to all created things1 when the royal prince looked through the wood1 and saw the abode of ,po-ka1 the ,rishi4 ,the purling streams so exquisitely pure and sparkling1 and the wild beasts all unalarmed at man1 caused the royal prince's heart to exult4 ,tired1 the horse stopped of his own will1 to breathe4 ,this1 then1 he thought1 is a good sign and fortunate1 and doubtless indicates divine approval4 ,and now he saw belonging to the ,rishi1 the various vessels used for asking charity1 and other things arranged by him in order1 without the slightest trace of negligence4 ,dismounting then he stroked his horse's head1 and cried1 ,you now have borne me well6 ,with loving eyes he looked at ,kandaka3 eyes like the pure cool surface of a placid lake and said1 ,swift-footed6 like a horse in pace1 yea6 swift as any light-winged bird1 ever have you followed after me when riding1 and deeply have ,i felt my debt of thanks1 but not yet had you been tried in other ways2 ,i only knew you as a man true-hearted1 my mind now wonders at your active powers of body2 these two ,i now begin to see are yours2 a man may have a heart most true and faithful1 but strength of body may not too be his2 bodily strength and perfect honesty of heart1 ,i now have proof enough are yours4 ,to be content to leave the tinselled world1 and with swift foot to follow me1 who would do this but for some profit2 if without profit to his kin1 who would not shun it8 ,but you1 with no private aim1 have followed me1 not seeking any present recompense2 as we nourish and bring up a child1 to bind together and bring honor to a family1 so we also reverence and obey a father1 to gain obedience and attention from a begotten son2 in this way all think of their own advantage2 but you have come with me disdaining profit2 with many words ,i cannot hold you here1 so let me say in brief to you1 we have now ended our relationship2 take1 then1 my horse and ride back again2 for me1 during the long night past1 that place ,i sought to reach now ,i have obtained4 ,then taking off his precious neck-chain1 he handed it to ,kandaka4 ,take this1 he said1 ,i give it you1 let it console you in your sorrow4 ,the precious jewel in the tire that bound his head1 bright-shining1 lighting up his person1 taking off and placing in his extended palm1 like the sun which lights up ,sumeru1 he said1 ,o ,kandaka6 take this gem1 and going back to where my father is1 take the jewel and lay it reverently before him1 to signify my heart's relation to him2 and then1 for me1 request the king to stifle every fickle feeling of affection1 and say that ,i1 to escape from birth and age and death1 have entered on the wild forest of painful discipline2 not that ,i may get a heavenly birth1 much less because ,i have no tenderness of heart1 or that ,i cherish any cause of bitterness1 but only that ,i may escape this weight of sorrow4 ,the accumulated long-night weight of covetous desire 7love71 ,i now desire to ease the load so that it may be overthrown forever2 therefore ,i seek the way of ultimate escape2 if ,i should obtain emancipation1 then shall ,i never need to put away my kindred1 to leave my home1 to sever ties of love4 ,o6 grieve not for your son6 ,the five desires of sense beget the sorrow2 those held by lust themselves induce the sorrow4 ,my very ancestors1 victorious kings1 thinking their throne established and immovable1 have handed down to me their kingly wealth2 ,i1 thinking only on religion1 put it all away2 the royal mothers at the end of life their cherished treasures leave for their sons1 those sons who covet much such worldly profit2 but ,i rejoice to have acquired religious wealth2 if you say that ,i am young and tender1 and that the time for seeking wisdom is not come1 you ought to know that to seek true religion1 there never is a time not fit2 impermanence and fickleness1 the hate of death1 these ever follow us1 and therefore ,i embrace the present day1 convinced that now is time to seek religion4 ,with such entreaties as the above1 you must make matters plain on my behalf2 but1 pray you1 cause my father not to think longingly after me2 let him destroy all recollection of me1 and cut out from his soul the ties of love2 and you1 grieve not because of what ,i say1 but recollect to give the king my message4 ,kandaka hearing respectfully the words of exhortation1 blinded and confused through choking sorrow1 with hands outstretched did worship2 and answering the prince1 he spoke1 ,the orders that you give me will1 ,i fear1 add grief to grief1 and sorrow thus increased will deepen1 as the elephant who struggles into deeper mire4 ,when the ties of love are rudely snapped1 who1 that has any heart1 would not grieve6 ,the golden ore may still by stamping be broken up1 how much more the feelings choked with sorrow6 the prince has grown up in a palace1 with every care bestowed upon his tender person1 and now he gives his body to the rough and thorny forest2 how will he be able to bear a life of privation8 ,when first you ordered me to equip your steed1 my mind was indeed sorely troubled1 but the heavenly powers urged me on1 causing me to hasten the preparation of the horse1 but what is the intention that urges the prince1 to resolve thus to leave his secure palace8 ,the people of ,kapilavastu1 and all the country afflicted with grief2 your father1 now an old man1 mindful of his son1 loving him moreover tenderly2 surely this determination to leave your home1 this is not according to duty2 it is wrong1 surely1 to disregard father and mother--we cannot speak of such a thing with propriety6 ,gotami1 too1 who has nourished you so long1 fed you with milk when a helpless child1 such love as hers cannot easily be forgotten2 it is impossible surely to turn the back on a benefactor2 the highly gifted virtuous mother of a child1 is ever respected by the most distinguished families2 to inherit distinction and then to turn round1 is not the mark of a distinguished man4 ,the illustrious child of ,yasodhar1 who has inherited a kingdom1 rightly governed1 his years now gradually ripening1 should not thus go away from and forsake his home2 but though he has gone away from his royal father1 and forsaken his family and his kin1 forbid it he should still drive me away1 let me not depart from the feet of my master2 my heart is bound to thee1 as the heat is bound up in the boiling water4 ,i cannot return without thee to my country2 to return and leave the prince thus1 in the midst of the solitude of the desert1 then should ,i be like ,sumanta1 who left and forsook ,rma2 and now if ,i return alone to the palace1 what words can ,i address to the king8 ,how can ,i reply to the reproaches of all the dwellers in the palace with suitable words8 ,therefore let the prince rather tell me1 how ,i may truly describe1 and with what device1 the disfigured body1 and the merit-seeking condition of the hermit6 ,i am full of fear and alarm1 my tongue can utter no words2 tell me then what words to speak2 but who is there in the empire will believe me8 ,if ,i say that the moon's rays are scorching1 there are men1 perhaps1 who may believe me2 but they will not believe that the prince1 in his conduct1 will act without piety2 for the prince's heart is sincere and refined1 always actuated with pity and love to men4 ,to be deeply affected with love1 and yet to forsake the object of love1 this surely is opposed to a constant mind4 ,o then1 for pity's sake6 return to your home1 and thus appease my foolish longings4 ,the prince having listened to ,kandaka1 pitying his grief expressed in so many words1 with heart resolved and strong in its determination1 spoke thus to him once more1 and said3 ,why thus on my account do you feel the pain of separation8 you should overcome this sorrowful mood1 it is for you to comfort yourself2 all creatures1 each in its way1 foolishly arguing that all things are constant1 would influence me to-day not to forsake my kin and relatives2 but when dead and come to be a ghost1 how then1 let them say1 can ,i be kept8 ,my loving mother when she bore me1 with deep affection painfully carried me1 and then when born she died1 not permitted to nourish me4 ,one alive1 the other dead1 gone by different roads1 where now shall she be found8 ,like as in a wilderness1 on some high tree1 all the birds living with their mates assemble in the evening and at dawn disperse1 so are the separations of the world2 the floating clouds rise like a high mountain1 from the four quarters they fill the void1 in a moment again they are separated and disappear2 so is it with the habitations of men2 people from the beginning have erred thus1 binding themselves in society and by the ties of love1 and then1 as after a dream1 all is dispersed2 do not then recount the names of my relatives2 for like the wood which is produced in spring1 gradually grows and brings forth its leaves1 which again fall in the autumn-chilly-dews--if the different parts of the same body are thus divided--how much more men who are united in society6 and how shall the ties of relationship escape rending8 ,cease therefore your grief and expostulation1 obey my commands and return home2 the thought of your return alone will save me1 and perhaps after your return ,i also may come back4 ,the men of ,kapilavastu1 hearing that my heart is fixed1 will dismiss from their minds all thought of me1 but you may make known my words1 'when ,i have escaped from the sad ocean of birth and death1 then afterwards ,i will come back again2 but ,i am resolved1 if ,i obtain not my quest1 my body shall perish in the mountain wilds4' ,the white horse hearing the prince1 as he uttered these true and earnest words1 bent his knee and licked his foot1 whilst he sighed deeply and wept4 ,then the prince with his soft and glossy palm1 fondly stroking the head of the white horse1 said1 ,do not let sorrow rise within1 ,i grieve indeed at losing you1 my gallant steed--so strong and active1 your merit now has gained its end2 you shall enjoy for long a respite from an evil birth1 but for the present take as your reward these precious jewels and this glittering sword1 and with them follow closely after ,kandaka4 ,the prince then drawing forth his sword1 glancing in the light as the dragon's eye1 cut off the knot of hair with its jewelled stud1 and forthwith cast it into space2 ascending upwards to the firmament1 it floated there as the wings of the phoenix2 then all the ,devas of the ,trayastrimsa heavens seizing the hair1 returned with it to their heavenly abodes2 desiring always to adore the feet 7offer religious service71 how much rather now possessed of the crowning locks1 with unfeigned piety do they increase their adoration1 and shall do till the true law has died away4 ,then the royal prince thought thus1 ,my adornments now are gone forever1 there only now remain these silken garments1 which are not in keeping with a hermit's life4 ,then the ,deva of the ,pure abode1 knowing the heart-ponderings of the prince1 transformed himself into a hunter's likeness1 holding his bow1 his arrows in his girdle1 his body girded with a ,kashya-colored robe1 thus he advanced in front of the prince4 ,the prince considering this garment of his1 the color of the ground1 a fitting pure attire1 becoming to the utmost the person of a ,rishi1 not fit for a hunter's dress1 forthwith called to the hunter1 as he stood before him1 in accents soft1 and thus addressed him3 ,that dress of thine belikes me much1 as if it were not foul1 and this my dress ,i'll give thee in exchange1 so please thee4 ,the hunter then addressed the prince1 ,although ,i ill can spare this garment1 which ,i use as a disguise among the deer1 that alluring them within reach ,i may kill them1 notwithstanding1 as it so pleases you1 ,i am now willing to bestow it in exchange for yours4 ,the hunter having received the sumptuous dress1 took again his heavenly body4 ,the prince and ,kandaka1 the coachman1 seeing this1 thought deeply thus3 ,this garment is of no common character1 it is not what a worldly man has worn--and in the prince's heart great joy arose1 as he regarded the coat with double reverence1 and forthwith giving all the other things to ,kandaka1 he himself was clad in it1 of ,kashya color2 then like the dark and lowering cloud1 that surrounds the disc of the sun or moon1 he for a moment gazed1 scanning his steps1 then entered on the hermit's grot2 ,kandaka following him with wistful eyes1 his body disappeared1 nor was it seen again4 ,my lord and master now has left his father's house1 his kinsfolk and myself1 he cried2 he now has clothed himself in hermit's garb1 and entered the painful forest4 ,raising his hands he called on ,heaven1 o'erpowered with grief he could not move2 till holding by the white steed's neck1 he tottered forward on the homeward road1 turning again and often looking back1 his body going on1 his heart back-hastening2 now lost in thought and self-forgetful1 now looking down to earth1 then raising up his drooping eye to heaven1 falling at times and then rising again1 thus weeping as he went1 he pursued his way homewards4 ,entering the ,place of ,austerities ,the prince having dismissed ,kandaka1 as he entered the ,rishis' abode1 his graceful body brightly shining1 lit up on every side the forest place of suffering2 himself gifted with every excellence1 according to his gifts1 so were they reflected4 ,as the lion1 the king of beasts1 when he enters among the herd of beasts1 drives from their minds all thoughts of common things1 as now they watch the true form of their kind1 so those ,rishi masters assembled there1 suddenly perceiving the miraculous portent1 were struck with awe and fearful gladness1 as they gazed with earnest eyes and hands conjoined4 ,the men and women1 engaged in various occupations1 beholding him1 with unchanged attitudes1 gazed as the gods look on ,king ,sakra1 with constant look and eyes unmoved2 so the ,rishis1 with their feet fixed fast1 looked at him even thus2 whatever in their hands they held1 without releasing it1 they stopped and looked2 even as the ox when yoked to the wain1 his body bound1 his mind also restrained2 so also the followers of the holy ,rishis1 each called the other to behold the miracle4 ,the peacocks and the other birds with cries commingled flapped their wings2 the ,brahmakrins holding the rules of deer1 following the deer wandering through mountain glades1 as the deer coarse of nature1 with flashing eyes1 regard the prince with fixed gaze2 so following the deer1 those ,brahmakrins intently gaze likewise1 looking at the exceeding glory of the ,ikshvku4 ,as the glory of the rising sun is able to affect the herds of milch kine1 so as to increase the quantity of their sweet-scented milk1 so those ,brahmakrins1 with wondrous joy1 thus spoke one to the other3 ,surely this is one of the eight ,vasu ,devas2 others1 this is one of the two ,asvins2 others1 this is ,mra2 others1 this is one of the ,brahmakyikas2 others1 this is ,sryadeva or ,kandradeva1 coming down2 are they not seeking here a sacrifice which is their due8 ,come let us haste to offer our religious services6 ,the prince1 on his part1 with respectful mien addressed to them polite salutation4 ,then ,bodhisattva1 looking with care in every direction on the ,brahmakrins occupying the wood1 each engaged in his religious duties1 all desirous of the delights of heaven1 addressed the senior ,brahmakrin1 and asked him as to the path of true religion4 ,now having just come here1 ,i do not yet know the rules of your religious life4 ,i ask you therefore for information1 and ,i pray explain to me what ,i ask4 ,on this that twice-born 7,brahman7 in reply explained in succession all the modes of painful discipline1 and the fruits expected as their result4 ,how some ate nothing brought from inhabited places but that produced from pure water1 others edible roots and tender twigs1 others fruits and flowers fit for food1 each according to the rules of his sect1 clothing and food in each case different2 some living amongst bird-kind1 and like them capturing and eating food2 others eating as the deer the grass and herbs2 others living like serpents1 inhaling air2 others eating nothing pounded in wood or stone2 some eating with two teeth1 till a wound be formed2 others1 again1 begging their food and giving it in charity1 taking only the remnants for themselves2 others1 again1 who let water continually drip on their heads and those who offer up with fire2 others who practise water-dwelling like fish2 thus there are ,brahmakrins of every sort1 who practise austerities1 that they may at the end of life obtain a birth in heaven1 and by their present sufferings afterwards obtain peaceable fruit4 ,the lord of men1 the excellent master1 hearing all their modes of sorrow-producing penance1 not perceiving any element of truth in them1 experienced no joyful emotion in his heart2 lost in thought1 he regarded the men with pity1 and with his heart in agreement his mouth thus spake3 ,pitiful indeed are such sufferings6 and merely in quest of a human or heavenly reward1 ever revolving in the cycle of birth or death1 how great your sufferings1 how small the recompense6 ,leaving your friends1 giving up honorable position2 with a firm purpose to obtain the joys of heaven1 although you may escape little sorrows1 yet in the end involved in great sorrow2 promoting the destruction of your outward form1 and undergoing every kind of painful penance1 and yet seeking to obtain another birth2 increasing and prolonging the causes of the five desires1 not considering that herefrom birth and death1 undergoing suffering and1 by that1 seeking further suffering2 thus it is that the world of men1 though dreading the approach of death1 yet strive after renewed birth2 and being thus born1 they must die again4 ,although still dreading the power of suffering1 yet prolonging their stay in the sea of pain4 ,disliking from their heart their present kind of life1 yet still striving incessantly after other life2 enduring affliction that they may partake of joy2 seeking a birth in heaven1 to suffer further trouble2 seeking joys1 whilst the heart sinks with feebleness4 ,for this is so with those who oppose right reason2 they cannot but be cramped and poor at heart4 ,but by earnestness and diligence1 then we conquer4 ,walking in the path of true wisdom1 letting go both extremes1 we then reach ultimate perfection2 to mortify the body1 if this is religion1 then to enjoy rest1 is something not resulting from religion4 ,to walk religiously and afterwards to receive happiness1 this is to make the fruit of religion something different from religion2 but bodily exercise is but the cause of death1 strength results alone from the mind's intention2 if you remove from conduct the purpose of the mind1 the bodily act is but as rotten wood2 wherefore1 regulate the mind1 and then the body will spontaneously go right4 ,you say that to eat pure things is a cause of religious merit1 but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs2 these then ought to gain much religious merit4 ,but if you say that the heart being good then bodily suffering is the cause of further merit1 then ,i ask why may not those who live in ease1 also possess a virtuous heart8 ,if joys are opposed to a virtuous heart1 a virtuous heart may also be opposed to bodily suffering2 if1 for instance1 all those heretics profess purity because they use water in various ways1 then those who thus use water among men1 even with a wicked mind1 yet ought ever to be pure4 ,but if righteousness is the groundwork of a ,rishi's purity1 then the idea of a sacred spot as his dwelling1 being the cause of his righteousness is wrong4 ,what is reverenced1 should be known and seen4 ,reverence indeed is due to righteous conduct1 but let it not redound to the place or mode of life4 ,thus speaking at large on religious questions1 they went on till the setting sun4 ,he then beheld their rites in connection with sacrifice to fire1 the drilling for sparks and the fanning into flame1 also the sprinkling of the butter libations1 also the chanting of the mystic prayers1 till the sun went down4 ,the prince considering these acts1 could not perceive the right reason of them1 and was now desirous to turn and go4 ,then all those ,brahmakrins came together to him to request him to stay2 regarding with reverence the dignity of ,bodhisattva1 very desirous1 they earnestly besought him3 ,you have come from an irreligious place1 to this wood where true religion flourishes1 and yet1 now1 you wish to go away2 we beg you1 then1 on this account1 to stay4 ,all the old ,brahmakrins1 with their twisted hair and bark clothes1 came following after ,bodhisattva1 asking him as a god to stay a little while4 ,bodhisattva seeing these aged ones following him1 their bodies worn with macerations1 stood still and rested beneath a tree2 and soothing them1 urged them to return4 ,then all the ,brahmakrins1 young and old1 surrounding him1 made their request with joined hands3 ,you who have so unexpectedly arrived here1 amid these garden glades so full of attraction1 why now are you leaving them and going away1 to seek perfection in the wilderness8 ,as a man loving long life1 is unwilling to let go his body1 so we are even thus2 would that you would stop awhile4 ,this is a spot where ,brahmans and ,rishis have ever dwelt1 royal ,rishis and heavenly ,rishis1 these all have dwelt within these woods4 ,the places on the borders of the snowy mountains1 where men of high birth undergo their penance1 those places are not to be compared to this4 ,all the body of learned masters from this place have reached heaven2 all the learned ,rishis who have sought religious merit1 have from this place and northwards found it2 those who have attained a knowledge of the true law1 and gained divine wisdom come not from southwards2 if you indeed see us remiss and not earnest enough1 practising rules not pure1 and on that account are not pleased to stay1 then we are the ones that ought to go2 you can still remain and dwell here2 all these different ,brahmakrins ever desire to find companions in their penances4 ,and you1 because you are conspicuous for your religious earnestness1 should not so quickly cast away their society3 if you can remain here1 they will honor you as god ,sakra1 yea6 as the ,devas pay worship to ,brihaspati4 ,then ,bodhisattva answered the ,brahmakrins and told them what his desires were3 ,i am seeking for a true method of escape1 ,i desire solely to destroy all mundane influences2 but you1 with strong hearts1 practise your rules as ascetics1 and pay respectful attention to such visitors as may come4 ,my heart indeed is moved with affection towards you1 for pleasant conversation is agreeable to all1 those who listen are affected thereby2 and so hearing your words1 my mind is strengthened in religious feeling2 you indeed have all paid me much respect1 in agreement with the courtesy of your religious profession2 but now ,i am constrained to depart1 my heart grieves thereat exceedingly3 first of all1 having left my own kindred1 and now about to be separated from you4 ,the pain of separation from associates1 this pain is as great as the other2 it is impossible for my mind not to grieve1 as it is not to see others' faults4 ,but you1 by suffering pain1 desire earnestly to obtain the joys of birth in heaven2 whilst ,i desire to escape from the three worlds1 and therefore ,i give up what my reason tells me must be rejected4 ,the law which you practise1 you inherit from the deeds of former teachers1 but ,i1 desiring to destroy all combination1 seek a law which admits of no such accident4 ,and1 therefore1 ,i cannot in this grove delay for a longer while in fruitless discussions4 ,at this time all the ,brahmakrins1 hearing the words spoken by ,bodhisattva1 words full of right reason and truth1 very excellent in the distinction of principles1 their hearts rejoiced and exulted greatly1 and deep feelings of reverence were excited within them4 ,at this time there was one ,brahmakrin1 who always slept in the dust1 with tangled hair and raiment of the bark of trees1 his eyes bleared1 preparing himself in an ascetic practice called high-nose4#ig ,this one addressed ,bodhisattva in the following words3 ,strong in will6 bright in wisdom6 firmly fixed in resolve to escape the limits of birth1 knowing that in escape from birth there alone is rest1 not affected by any desire after heavenly blessedness1 the mind set upon the eternal destruction of the bodily form1 you are indeed miraculous in appearance1 as you are alone in the possession of such a mind4 ,to sacrifice to the gods1 and to practise every kind of austerity1 all this is designed to secure a birth in heaven1 but here there is no mortification of selfish desire1 there is still a selfish personal aim2 but to bend the will to seek final escape1 this is indeed the work of a true teacher1 this is the aim of an enlightened master2 this place is no right halting-place for you2 you ought to proceed to ,mount ,pinda3 there dwells a great ,muni1 whose name is ,a-lo-lam4 ,he only has reached the end of religious aims1 the most excellent eye of the law4 ,go1 therefore1 to the place where he dwells1 and listen there to the true exposition of the law4 ,this will make your heart rejoice1 as you learn to follow the precepts of his system4 ,as for me1 beholding the joy of your resolve1 and fearing that ,i shall not obtain rest1 ,i must once more let go those following me1 and seek other disciples2 straighten my head and gaze with my full eyes2 anoint my lips and cleanse my teeth2 cover my shoulders and make bright my face1 smooth my tongue and make it pliable4 ,thus1 ,o excellently marked sir6 fully drinking at the fountain of the water you give1 ,i shall escape from the unfathomable depths4 ,in the world nought is comparable to this1 that which old men and ,rishis have not known1 that shall ,i know and obtain4 ,bodhisattva having listened to these words1 left the company of the ,rishis1 whilst they all1 turning round him to the right1 returned to their place4 ,the ,general ,grief of the ,palace ,kandaka leading back the horse1 opening the way for his heart's sorrow1 as he went on1 lamented and wept3 unable to disburden his soul4 ,first of all with the royal prince1 passing along the road for one night1 but now dismissed and ordered to return4 ,as the darkness of night closed on him1 irresolute he wavered in mind4 ,on the eighth day approaching the city1 the noble horse pressed onwards1 exhibiting all his qualities of speed2 but yet hesitating as he looked around and beheld not the form of the royal prince2 his four members bent down with toil1 his head and neck deprived of their glossy look1 whinnying as he went on with grief1 he refused night and day his grass and water1 because he had lost his lord1 the deliverer of men4 ,returning thus to ,kapilavastu1 the whole country appeared withered and bare1 as when one comes back to a deserted village2 or as when the sun hidden behind ,sumeru causes darkness to spread over the world4 ,the fountains of water sparkled no more1 the flowers and fruits were withered and dead1 the men and women in the streets seemed lost in grief and dismay4 ,thus ,kandaka with the white horse went on sadly and with slow advance1 silent to those inquiring1 wearily progressing as when accompanying a funeral2 so they went on1 whilst all the spectators seeing ,kandaka1 but not observing the royal ,skya prince1 raised piteous cries of lamentation and wept2 as when the charioteer returned without ,rma4 ,then one by the side of the road1 with his body bent1 called out to ,kandaka3 ,the prince1 beloved of the world1 the defender of his people1 the one you have taken away by stealth1 where dwells he now8 ,kandaka1 then1 with sorrowful heart1 replied to the people and said3 ,i with loving purpose followed after him whom ,i loved2 'tis not ,i who have deserted the prince1 but by him have ,i been sent away2 by him who now has given up his ordinary adornments1 and with shaven head and religious garb1 has entered the sorrow-giving grove4 ,then the men hearing that he had become an ascetic1 were oppressed with thoughts of wondrous boding2 they sighed with heaviness and wept1 and as their tears coursed down their cheeks1 they spake thus one to the other3 ,what then shall we do8 ,then they all exclaimed at once1 ,let us haste after him in pursuit2 for as when a man's bodily functions fail1 his frame dies and his spirit flees1 so is the prince our life1 and he our life gone1 how shall we survive8 ,this city1 perfected with slopes and woods2 those woods1 that cover the slopes of the city1 all deprived of grace1 ye lie as ,bharata when killed6 ,then the men and women within the town1 vainly supposing the prince had come back1 in haste rushed out to the heads of the way1 and seeing the horse returning alone1 not knowing whether the prince was safe or lost1 began to weep and to raise every piteous sound2 and said1 ,behold6 ,kandaka advancing slowly with the horse1 comes back with sighs and tears2 surely he grieves because the prince is lost4 ,and thus sorrow is added to sorrow6 ,then like a captive warrior is drawn before the king his master1 so did he enter the gates with tears1 his eyes filled so that he said nought4 ,then looking up to heaven he loudly groaned2 and the white horse too whined piteously2 then all the varied birds and beasts in the palace court1 and all the horses within the stables1 hearing the sad whinnying of the royal steed1 replied in answer to him1 thinking now the prince has come back4 ,but seeing him not1 they ceased their cries6 ,and now the women of the after-palace1 hearing the cries of the horses1 birds1 and beasts1 their hair dishevelled1 their faces wan and yellow1 their forms sickly to look at1 their mouths and lips parched1 their garments torn and unwashed1 the soil and heat not cleansed from their bodies1 their ornaments all thrown aside1 disconsolate and sad1 cheerless in face1 raised their bodies1 without any grace1 even as the feeble little morning star2 their garments torn and knotted1 soiled like the appearance of a robber1 seeing ,kandaka and the royal horse shedding tears instead of the hoped-for return1 they all1 assembled thus1 uttered their cry1 even as those who weep for one beloved just dead4 ,confused and wildly they rushed about1 as a herd of oxen that have lost their way4 ,mahpragpati ,gotam1 hearing that the prince had not returned1 fell fainting on the ground1 her limbs entirely deprived of strength1 even as some mad tornado wind crushes the golden-colored plantain tree2 and again1 hearing that her son had become a recluse1 deeply sighing and with increased sadness she thought1 ,alas6 those glossy locks turning to the right1 each hair produced from each orifice1 dark and pure1 gracefully shining1 sweeping the earth when loose1#ih or when so determined1 bound together in a heavenly crown1 and now shorn and lying in the grass6 ,those rounded shoulders and that lion step6 ,those eyes broad as the ox-king's1 that body shining bright as yellow gold2 that square breast and ,brahma voice2 that you6 possessing all these excellent qualities1 should have entered on the sorrow-giving forest2 what fortune now remains for the world1 losing thus the holy king of earth8 ,that those delicate and pliant feet1 pure as the lily and of the same color1 should now be torn by stones and thorns2 ,o how can such feet tread on such ground6 ,born and nourished in the guarded palace1 clad with garments of the finest texture1 washed in richly scented water1 anointed with the choicest perfumes1 and now exposed to chilling blasts and dews of night1 ,o6 where during the heat or the chilly morn can rest be found6 ,thou flower of all thy race6 ,confessed by all the most renowned6 ,thy virtuous qualities everywhere talked of and exalted1 ever reverenced1 without self-seeking6 why hast thou unexpectedly brought thyself upon some morn to beg thy food for life6 ,thou who wert wont to repose upon a soft and kingly couch1 and indulge in every pleasure during thy waking hours3 how canst thou endure the mountain and the forest wilds1 on the bare grass to make thyself a resting-place6 ,thus thinking of her son--her heart was full of sorrow1 disconsolate she lay upon the earth4 ,the waiting women raised her up1 and dried the tears from off her face1 whilst all the other courtly ladies1 overpowered with grief1 their limbs relaxed1 their minds bound fast with woe1 unmoved they sat like pictured-folk4 ,and now ,yasodhar1 deeply chiding1 spoke thus to ,kandaka3 ,where now dwells he1 who ever dwells within my mind8 ,you two went forth1 the horse a third1 but now two only have returned6 ,my heart is utterly o'erborne with grief1 filled with anxious thoughts1 it cannot rest4 ,and you1 deceitful man6 ,untrustworthy and false associate6 evil contriver6 plainly revealed a traitor1 a smile lurks underneath thy tears6 ,escorting him in going2 returning now with wails6 ,not one at heart--but in league against him--openly constituted a friend and well-wisher1 concealing underneath a treacherous purpose2 so thou hast caused the sacred prince to go forth once and not return again6 ,no questioning the joy you feel6 ,having done ill you now enjoy the fruit2 better far to dwell with an enemy of wisdom1 than work with one who1 while a fool1 professes friendship4 ,openly professing sweetness and light1 inwardly a scheming and destructive enemy4 ,and now this royal and kingly house1 in one short morn is crushed and ruined6 ,all these fair and queen-like women1 with grief o'erwhelmed1 their beauty marred1 their breathing choked with tears and sobs1 their faces soiled with crossing tracks of grief6 ,even the queen 7,my7 when in life1 resting herself on him1 as the great snowy mountains repose upon the widening earth1 through grief in thought of what would happen1 died4 ,how sad the lot of these--within these open lattices--these weeping ones1 these deeply wailing6 ,born in another state than hers in heaven1 how can their grief be borne6 ,then speaking to the horse she said1 ,thou unjust6 what dulness this--to carry off a man1 as in the darkness some wicked thief bears off a precious gem4 ,when riding thee in time of battle1 swords1 and javelins and arrows1 none of these alarmed or frighted thee6 ,but now what fitfulness of temper this1 to carry off by violence1 to rob my soul of one1 the choicest jewel of his tribe4 ,o6 thou art but a vicious reptile1 to do such wickedness as this6 to-day thy woeful lamentation sounds everywhere within these palace walls1 but when you stole away my cherished one1 why wert thou dumb and silent then6 if then thy voice had sounded loud1 and roused the palace inmates from their sleep1 if then they had awoke and slumbered not1 there would not have ensued the present sorrow4 ,kandaka1 hearing these sorrowful words1 drawing in his breath and composing himself1 wiping away his tears1 with hands clasped together1 answered3 ,listen to me1 ,i pray1 in self-justification--be not suspicious of1 nor blame the royal horse1 nor be thou angry with me1 either4 ,for in truth no fault has been committed by us4 ,it is the gods who have effected this4 ,for ,i1 indeed1 extremely reverenced the king's command1 it was the gods who drove him to the solitudes1 urgently leading on the horse with him3 thus they went together fleet as with wings1 his breathing hushed6 suppressed was every sound1 his feet scarce touched the earth6 ,the city gates wide opening of themselves6 all space self-lighted6 this was the work indeed of the gods2 and what was ,i1 or what my strength1 compared with theirs8 ,yasodhar hearing these words1 her heart was lost in deep consideration6 the deeds accomplished by the gods could not be laid to others' charge1 as faults2 and so she ceased her angry chiding1 and allowed her great consuming grief to smoulder4 ,thus prostrate on the ground she muttered out her sad complaints1 ,that the two doves should be divided6 ,now1 she cried1 my stay and my support is lost1 between those once agreed in life1 separation has sprung up6 those who were at one as to religion are now divided6 where shall ,i seek another mode of life8 ,in olden days the former conquerors greatly rejoiced to see their kingly retinue2 these with their wives in company1 in search of highest wisdom1 roamed through groves and plains4 ,and now1 that he should have deserted me6 and what is the religious state he seeks6 the ,brahman ritual respecting sacrifice1 requires the wife to take part in the offering1 and because they both share in the service they shall both receive a common reward hereafter6 but you ,o prince6 art niggard in your religious rites1 driving me away1 and wandering forth alone6 ,is it that you saw me jealous1 and so turned against me6 that you now seek someone free from jealousy6 or did you see some other cause to hate me1 that you now seek to find a heaven-born nymph6 ,but why should one excelling in every personal grace seek to practise self-denying austerities6 is it that you despise a common lot with me1 that variance rises in your breast against your wife6 ,why does not ,rhula fondly repose upon your knee4 ,alas6 alas6 unlucky master6 full of grace without1 but hard at heart6 ,the glory and the pride of all your tribe1 yet hating those who reverence you6 ,o6 can it be1 you have turned your back for good upon your little child1 scarce able yet to smile6 ,my heart is gone6 and all my strength6 my lord has fled1 to wander in the mountains6 he cannot surely thus forget me6 he is then but a man of wood or stone4 ,thus having spoken1 her mind was dulled and darkened1 she muttered on1 or spoke in wild mad words1 or fancied that she saw strange sights1 and sobbing past the power of self-restraint1 her breath grew less1 and sinking thus1 she fell asleep upon the dusty ground6 ,the palace ladies seeing this1 were wrung with heartfelt sorrow1 just as the full-blown lily1 struck by the wind and hail1 is broken down and withered4 ,and now the king1 his father1 having lost the prince1 was filled1 both night and day1 with grief2 and fasting1 sought the gods for help4 ,he prayed that they would soon restore him1 and having prayed and finished sacrifice1 he went from out the sacred gates2 then hearing all the cries and sounds of mourning1 his mind distressed became confused1 as when heaven's thundering and lightning put to bewildering flight a herd of elephants4 ,then seeing ,kandaka with the royal steed1 after long questioning1 finding his son a hermit1 fainting he fell upon the earth1 as when the flag of ,indra falls and breaks4 ,then all the ministers of state1 upraising him1 exhort him1 as was right1 to calm himself4 ,after awhile1 his mind somewhat recovered1 speaking to the royal steed1 he said3 ,how often have ,i ridden thee to battle1 and every time have thought upon your excellence6 but now ,i hate and loathe thee1 more than ever ,i have loved or praised thee6 ,my son1 renowned for noble qualities1 thou hast carried off and taken from me2 and left him 'mid the mountain forests2 and now you have come back alone2 take me1 then1 quickly hence and go6 ,and going1 never more come back with me6 ,for since you have not brought him back1 my life is worth no more preserving2 no longer care ,i about governing6 ,my son about me was my only joy2 as the ,brahman ,gayanta met death for his son's sake1 so ,i1 deprived of my religious son1 will of myself deprive myself of life4 ,so ,manu1 lord of all that lives1 ever lamented for his son2 how much more ,i1 a mortal man deprived of mine1 must lose all rest6 ,in old time the king ,aga1 loving his son1 wandering through the mountains1 lost in thought1 ended life1 and forthwith was born in heaven4 ,and now ,i cannot die6 ,through the long night fixed in this sad state1 with this great palace round me1 thinking of my son1 solitary and athirst as any hungry spirit2 as one who1 thirsty1 holding water in his hand1 but when he tries to drink lets all escape1 and so remains athirst till death ensues1 and after death becomes a wandering ghost2 so ,i1 in the extremity of thirst1 through loss1 possessed once of a son1 but now without a son1 still live and cannot end my days6 ,but come6 tell me at once where is my son6 let me not die athirst for want of knowing this and fall among the ,pretas4 ,in former days1 at least1 my will was strong and firm1 difficult to move as the great earth2 but now ,i've lost my son1 my mind is dazed1 as was in old time the king ,dasaratha's4 ,and now the royal teacher 7,purohita71 an illustrious sage1 with the chief minister1 famed for wisdom1 with earnest and considerate minds1 both exhorted with remonstrances1 the king4 ,pray you 7they said7 arouse yourself to thought1 and let not grief cramp and hold your mind6 in olden days there were mighty kings1 who left their country1 as flowers are scattered2 your son now practises the way of wisdom2 why then nurse your grief and misery2 you should recall the prophecy of ,asita1 and reasonably count on what was probable6 ,think of the heavenly joys which you1 a universal king1 have inherited6 ,but now1 so troubled and constrained in mind1 how will it not be said1 ',the ,lord of earth can change his golden-jewel-heart6' ,now1 therefore1 send us forth1 and bid us seek the place he occupies1 then by some stratagem and strong remonstrances1 and showing him our earnestness of purpose1 we will break down his resolution1 and thus assuage your kingly sorrow4 ,the king1 with joy1 replied and said3 ,would that you both would go in haste1 as swiftly as the ,saketa bird flies through the void for her young's sake2 thinking of nought but the royal prince1 and sad at heart--,i shall await your search6 ,the two men having received their orders1 the king retired among his kinsfolk1 his heart somewhat more tranquillized1 and breathing freely through his throat4 ,the ,mission to ,seek the ,prince ,the king now suppressing his grief1 urged on his great teacher and chief minister1 as one urges on with whip a ready horse1 to hasten onwards as the rapid stream2 whilst they fatigued1 yet with unflagging effort1 come to the place of the sorrow-giving grove2 then laying on one side the five outward marks of dignity and regulating well their outward gestures1 they entered the ,brahmans' quiet hermitage1 and paid reverence to the ,rishis4 ,they1 on their part1 begged them to be seated1 and repeated the law for their peace and comfort4 ,then forthwith they addressed the ,rishis and said3 ,we have on our minds a subject on which we would ask for advice4 ,there is one who is called ,suddhodana rga1 a descendant of the famous ,ikshvku family1 we are his teacher and his minister1 who instruct him in the sacred books as required4 ,the king indeed is like ,indra for dignity2 his son1 like ,ke-yan-to1 in order to escape old age1 disease1 and death1 has become a hermit1 and depends on this2 on his account have we come hither1 with a view to let your worships know of this4 ,replying1 they said3 ,with respect to this youth1 has he long arms and the signs of a great man8 ,surely he is the one who1 inquiring into our practice1 discoursed so freely on the matter of life and death4 ,he has gone to the abode of ,arda1 to seek for a complete mode of escape4 ,having received this certain information1 respectfully considering the urgent commands of the anxious king1 they dared not hesitate in their undertaking1 but straightway took the road and hastened on4 ,then seeing the wood in which the royal prince dwelt1 and him1 deprived of all outward marks of dignity1 his body still glorious with lustrous shining1 as when the sun comes forth from the black cloud2 then the religious teacher of the country and the great minister holding to the true law1 put off from them their courtly dress1 and descending from the chariot gradually advanced1 like the royal ,po-ma-ti and the ,rishi ,vasishtha1 went through the woods and forests1 and seeing the royal prince ,rma1 each according to his own prescribed manner1 paid him reverence1 as he advanced to salute him2 or as ,sukra1 in company with ,angiras1 with earnest heart paid reverence1 and sacrificed to ,indra rga4 ,then the royal prince in return paid reverence to the royal teacher and the great minister1 as the divine ,indra placed at their ease ,sukra and ,angiras2 then1 at his command1 the two men seated themselves before the prince1 as ,pou-na and ,pushya1 the twin stars attend beside the moon2 then the ,purohita and the great minister respectfully explained to the royal prince1 even as ,pi-li-po-ti spoke to that ,gayanta3 ,your royal father1 thinking of the prince1 is pierced in heart1 as with an iron point2 his mind distracted1 raves in solitude2 he sleeps upon the dusty ground2 by night and day he adds to his sorrowful reflections2 his tears flow down like the incessant rain2 and now to seek you out1 he has sent us hither4 ,would that you would listen with attentive mind2 we know that you delight to act religiously2 it is certain1 then1 without a doubt1 this is not the time for you to enter the forest wilds2 a feeling of deep pity consumes our heart6 ,you1 if you be indeed moved by religion1 ought to feel some pity for our case2 let your kindly feelings flow abroad1 to comfort us who are worn at heart2 let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart2 as the torrents which roll down the grassy mountains2 or the calamities of tempest1 fiery heat1 and lightning2 for so the grieving heart has these four sorrows1 turmoil and drought1 passion and overthrow4 ,but come6 return to your native place1 the time will arrive when you can go forth again as a recluse4 ,but now to disregard your family duties1 to turn against father and mother1 how can this be called love and affection8 that love which overshadows and embraces all4 ,religion requires not the wild solitudes2 you can practise a hermit's duties in your home2 studiously thoughtful1 diligent in expedients1 this is to lead a hermit's life in truth4 ,a shaven head1 and garments soiled with dirt--to wander by yourself through desert wilds--this is but to encourage constant fears1 and cannot be rightly called 'an awakened hermit's life4' ,would rather we might take you by the hand1 and sprinkle water on your head1 and crown you with a heavenly diadem1 and place you underneath a flowery canopy1 that all eyes might gaze with eagerness upon you2 after this1 in truth1 we would leave our home with joy4 ,the former kings1 ,teou-lau-ma1 ,a-neou-ke-o-sa1 ,po-ke-lo-po-yau1 ,pi-po-lo-'anti1 ,pi-ti-o-ke-na1 ,na-lo-sha-po-lo1 all these several kings refused not the royal crown1 the jewels1 and the ornaments of person2 their hands and feet were adorned with gems1 around them were women to delight and please1 these things they cast not from them1 for the sake of escape2 you then may also come back home1 and undertake both necessary duties2 your mind prepare itself in higher law1 whilst for the sake of earth you wield the sceptre2 let there be no more weeping1 but comply with what we say1 and let us publish it2 and having published it with your authority1 then you may return and receive respectful welcome4 ,your father and your mother1 for your sake1 in grief shed tears like the great ocean2 having no stay and no dependence now--no source from which the ,skya stem may grow--you ought1 like the captain of the ship1 to bring it safely across to a place of safety4 ,the royal prince ,pi-san-ma1 as also ,lo-me-po-ti1 they respectfully attended to the command of their father3 you also should do the same6 ,your loving mother who cherished you so kindly1 with no regard for self1 through years of care1 as the cow deprived of her calf1 weeps and laments1 forgetting to eat or sleep2 you surely ought to return to her at once1 to protect her life from evil2 as a solitary bird1 away from its fellows1 or as the lonely elephant1 wandering through the jungle1 losing the care of their young1 ever think of protecting and defending them1 so you the only child1 young and defenceless1 not knowing what you do1 bring trouble and solicitude2 cause1 then1 this sorrow to dissipate itself2 as one who rescues the moon from being devoured1 so do you reassure the men and women of the land1 and remove from them the consuming grief1 and suppress the sighs that rise like breath to heaven1 which cause the darkness that obscures their sight2 seeking you1 as water1 to quench the fire2 the fire quenched1 their eyes shall open4 ,bodhisattva1 hearing of his father the king1 experienced the greatest distress of mind1 and sitting still1 gave himself to reflection2 and then1 in due course1 replied respectfully3 ,i know indeed that my royal father is possessed of a loving and deeply considerate mind1 but my fear of birth1 old age1 disease1 and death1 has led me to disobey1 and disregard his extreme kindness4 ,whoever neglects right consideration about his present life1 and because he hopes to escape in the end1 therefore disregards all precautions in the present3 on this man comes the inevitable doom of death4 ,it is the knowledge of this1 therefore1 that weighs with me1 and after long delay has constrained me to a hermit's life2 hearing of my father1 the king1 and his grief1 my heart is affected with increased love2 but yet1 all is like the fancy of a dream1 quickly reverting to nothingness4 ,know then1 without fear of contradiction1 that the nature of existing things is not uniform2 the cause of sorrow is not necessarily the relationship of child with parent1 but that which produces the pain of separation1 results from the influence of delusion2 as men going along a road suddenly meet midway with others1 and then a moment more are separated1 each one going his own way1 so by the force of concomitance1 relationships are framed1 and then1 according to each one's destiny1 there is separation2 he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief2 in this world there is rupture of family love1 in another life it is sought for again2 brought together for a moment1 again rudely divided1 everywhere the fetters of kindred are formed6 ,ever being bound1 and ever being loosened6 who can sufficiently lament such constant separations2 born into the world1 and then gradually changing1 constantly separated by death and then born again4 ,all things which exist in time must perish2 the forests and mountains1 all things that exist2 in time are born all sensuous things1 so is it both with worldly substance and with time4 ,because1 then1 death pervades all time1 get rid of death1 and time will disappear4 ,you desire to make me king1 and it is difficult to resist the offices of love2 but as a disease is difficult to bear without medicine1 so neither can ,i bear this weight of dignity2 in every condition1 high or low1 we find folly and ignorance1 and men carelessly following the dictates of lustful passion2 at last1 we come to live in constant fear2 thinking anxiously of the outward form1 the spirit droops2 following the ways of men1 the mind resists the right2 but1 the conduct of the wise is not so4 ,the sumptuously ornamented and splendid palace ,i look upon as filled with fire2 the hundred dainty dishes of the divine kitchen1 as mingled with destructive poisons2 the lily growing on the tranquil lake1 in its midst harbors countless noisome insects2 and so the towering abode of the rich is the house of calamity2 the wise will not dwell therein4 ,in former times illustrious kings1 seeing the many crimes of their home and country1 affecting as with poison the dwellers therein1 in sorrowful disgust sought comfort in seclusion2 we know1 therefore1 that the troubles of a royal estate are not to be compared with the repose of a religious life2 far better dwell in the wild mountains1 and eat the herbs like the beasts of the field2 therefore ,i dare not dwell in the wide palace1 for the black snake has its dwelling there4 ,i reject the kingly estate and the five desires2 to escape such sorrows ,i wander through the mountain wilds4 ,this1 then1 would be the consequence of compliance3 that ,i1 who1 delighting in religion1 am gradually getting wisdom1 should now quit these quiet woods1 and returning home1 partake of sensual pleasures1 and thus by night and day increase my store of misery4 ,surely this is not what should be done6 that the great leader of an illustrious tribe1 having left his home from love of religion1 and forever turned his back upon tribal honor1 desiring to confirm his purpose as a leader--that he--discarding outward form1 clad in religious garb1 loving religious meditation1 wandering through the wilds--should now reject his hermit vestment1 tread down his sense of proper shame and give up his aim4 ,this1 though ,i gained heaven's kingly state1 cannot be done6 how much less to gain an earthly1 though distinguished1 home6 ,for having spewed forth lust1 passion1 and ignorance1 shall ,i return to feed upon it8 as a man might go back to his vomit6 such misery1 how could ,i bear8 ,like a man whose house has caught fire1 by some expedient finds a way to escape1 will such a man forthwith go back and enter it again8 such conduct would disgrace a man6 ,so ,i1 beholding the evils1 birth1 old age1 and death1 to escape the misery1 have become a hermit2 shall ,i then go back and enter in1 and like a fool dwell in their company8 ,he who enjoys a royal estate and yet seeks rescue1 cannot dwell thus1 this is no place for him2 escape is born from quietness and rest2 to be a king is to add distress and poison2 to seek for rest and yet aspire to royal condition are but contradictions2 royalty and rescue1 motion and rest1 like fire and water1 having two principles1 cannot be united4 ,so one resolved to seek escape cannot abide possessed of kingly dignity6 ,and if you say a man may be a king1 and at the same time prepare deliverance for himself1 there is no certainty in this6 to seek certain escape is not to risk it thus2 it is through this uncertain frame of mind that once a man gone forth is led to go back home again2 but ,i1 my mind is not uncertain2 severing the baited hook of relationship1 with straightforward purpose1 ,i have left my home4 ,then tell me1 why should ,i return again8 ,the great minister1 inwardly reflecting1 thought1 ,the mind of the royal prince1 my master1 is full of wisdom1 and agreeable to virtue1 what he says is reasonable and fitly framed4 ,then he addressed the prince and said3 ,according to what your highness states1 he who seeks religion must seek it rightly2 but this is not the fitting time for you2 your royal father1 old and of declining years1 thinking of you his son1 adds grief to grief2 you say indeed1 ',i find my joy in rescue4 ,to go back would be apostasy4' ,but yet your joy denotes unwisdom1 and argues want of deep reflection2 you do not see1 because you seek the fruit1 how vain to give up present duty4 ,there are some who say1 ,there is 'hereafter'2 others there are who say1 ',nothing hereafter4' ,so whilst this question hangs in suspense1 why should a man give up his present pleasure8 ,if perchance there is 'hereafter1' we ought to bear patiently what it brings2 if you say1 ',hereafter is not1' then there is not either salvation6 ,if you say1 ',hereafter is1' you would not say1 ',salvation causes it4' ,as earth is hard1 or fire is hot1 or water moist1 or wind is mobile1 ',hereafter' is just so4 ,it has its own distinct nature4 ,so when we speak of pure and impure1 each comes from its own distinctive nature4 ,if you should say1 ',by some contrivance this can be removed1' such an opinion argues folly4 ,every root within the moral world has its own nature predetermined2 loving remembrance and forgetfulness1 these have their nature fixed and positive2 so likewise age1 disease1 and death1 these sorrows1 who can escape by strategy8 ,if you say1 ',water can put out fire1' or ',fire can cause water to boil and pass away1' then this proves only that distinctive natures may be mutually destructive2 but nature in harmony produces living things2 so man when first conceived within the womb1 his hands1 his feet1 and all his separate members1 his spirit and his understanding1 of themselves are perfected2 but who is he who does it8 ,who is he that points the prickly thorn8 ,this too is nature1 self-controlling4 ,and take again the different kinds of beasts1 these are what they are1 without desire on their part2 and so1 again1 the heaven-born beings1 whom the self-existent 7,isvara7 rules1 and all the world of his creation2 these have no self-possessed power of expedients2 for if they had a means of causing birth1 there would be also means for controlling death1 and then what need of self-contrivance1 or seeking for deliverance8 ,there are those who say1 ',i' 7the soul7 is the cause of birth1 and others who affirm1 ',i' 7the soul7 is the cause of death4 ,there are some who say1 ',birth comes from nothingness1 and without any plan of ours we perish4' ,thus one is born a fortunate child1 removed from poverty1 of noble family1 or learned in testamentary lore of ,rishis1 or called to offer mighty sacrifices to the gods1 born in either state1 untouched by poverty1 then their famous name becomes to them 'escape1' their virtues handed down by name to us2 yet if these attained their happiness1 without contrivance of their own1 how vain and fruitless is the toil of those who seek 'escape4' ,and you1 desirous of deliverance1 purpose to practise some high expedient1 whilst your royal father frets and sighs2 for a short while you have essayed the road1 and leaving home have wandered through the wilds1 to return then would not now be wrong2 of old1 ,king ,ambarisha for a long while dwelt in the grievous forest1 leaving his retinue and all his kinsfolk1 but afterwards returned and took the royal office2 and so ,rma1 son of the king of the country1 leaving his country occupied the mountains1 but hearing he was acting contrary to usage1 returned and governed righteously4 ,and so the king of ,sha-lo-po1 called ,to-lo-ma1 father and son1 both wandered forth as hermits1 but in the end came back again together2 so ,po-'sz-tsau ,muni1 with ,on-tai-tieh1 in the wild mountains practising as ,brahmakrins1 these too returned to their own country4 ,thus all these worthies of a by-gone age1 famous for their advance in true religion1 came back home and royally governed1 as lamps enlightening the world4 ,wherefore for you to leave the mountain wilds1 religiously to rule1 is not a crime4 ,the royal prince1 listening to the great minister's loving words without excess of speaking1 full of sound argument1 clear and unconfused1 with no desire to wrangle after the way of the schools1 with fixed purpose1 deliberately speaking1 thus answered the great minister3 ,the question of being and not being is an idle one1 only adding to the uncertainty of an unstable mind1 and to talk of such matters ,i have no strong inclination2 purity of life1 wisdom1 the practice of asceticism1 these are matters to which ,i earnestly apply myself1 the world is full of empty studies which our teachers in their office skilfully involve2 but they are without any true principle1 and ,i will none of them6 ,the enlightened man distinguishes truth from falsehood2 but how can truth be born from such as those8 ,for they are like the man born blind1 leading the blind man as a guide2 as in the night1 as in thick darkness both wander on1 what recovery is there for them8 ,regarding the question of the pure and impure1 the world involved in self-engendered doubt cannot perceive the truth2 better to walk along the way of purity1 or rather follow the pure law of self-denial1 hate the practice of impurity1 reflect on what was said of old1 not obstinate in one belief or one tradition1 with sincere mind accepting all true words1 and ever banishing sinful sorrow 7i4e4 sin1 the cause of grief74 ,words which exceed sincerity are vainly spoken2 the wise man uses not such words4 ,as to what you say of ,rma and the rest1 leaving their home1 practising a pure life1 and then returning to their country1 and once more mixing themselves in sensual pleasures1 such men as these walk vainly2 those who are wise place no dependence on them4 ,now1 for your sakes1 permit me1 briefly1 to recount this one true principle of action3 ,the sun1 the moon may fall to earth1 ,sumeru and all the snowy mountains overturn1 but ,i will never change my purpose2 rather than enter a forbidden place1 let me be cast into the fierce fire2 not to accomplish rightly what ,i have entered on1 and to return once more to my own land1 there to enter the fire of the five desires1 let it befall me as my own oath records4 ,so spake the prince1 his arguments as pointed as the brightness of the perfect sun2 then rising up he passed some distance off4 ,the ,purohita and the minister1 their words and discourse prevailing nothing1 conversed together1 after which1 resolving to depart on their return1 with great respect they quietly inform the prince1 not daring to intrude their presence on him further2 and yet regarding the king's commands1 not willing to return with unbecoming haste4 ,they loitered quietly along the way1 and whomsoever they encountered1 selecting those who seemed like wise men1 they interchanged such thoughts as move the learned1 hiding their true position1 as men of title2 then passing on1 they speeded on their way4 ,footnote #ig3 ,that is1 raising his nose to look up at the sun4 ,footnote #ih3 ,this description of the prince's hair seems to contradict the head arrangement of the figures of ,buddha1 unless the curls denote the shaven head of the recluse4 ,,chapter ,,iii ,bimbisra ,raga ,invites the ,prince ,the royal prince1 departing from the court-master 7i4e4 the ,purohita7 and the great minister1 ,saddharma1 keeping along the stream1 then crossing the ,ganges1 he took the road towards the ,vulture ,peak1#ii hidden among the five mountains1 standing alone a lovely peak as a roof amid the others4 ,the trees and shrubs and flowers in bloom1 the flowing fountains1 and the cooling rills2 all these he gazed upon--then passing on1 he entered the city of the five peaks1 calm and peaceful1 as one come down from heaven4 ,the country folk1 seeing the royal prince1 his comeliness and his excessive grace1 though young in years1 yet glorious in his person1 incomparable as the appearance of a great master1 seeing him thus1 strange thoughts affected them1 as if they gazed upon the banner of ,isvara4 ,they stayed the foot1 who passed athwart the path2 those hastened on1 who were behind2 those going before1 turned back their heads and gazed with earnest1 wistful look4 ,the marks and distinguishing points of his person1 on these they fixed their eyes without fatigue1 and then approached with reverent homage1 joining both their hands in salutation4 ,with all there was a sense of wondrous joy1 as in their several ways they offered what they had1 looking at his noble and illustrious features2 bending down their bodies modestly1 correcting every careless or unseemly gesture1 thus they showed their reverence to him silently2 those who with anxious heart1 seeking release1 were moved by love1 with feelings composed1 bowed down the more4 ,great men and women1 in their several engagements1 at the same time arrested on their way1 paid to his person and his presence homage3 and following him as they gazed1 they went not back4 ,for the white circle between his eyebrows adorning his wide and violet-colored eyes1 his noble body bright as gold1 his pure and web-joined fingers1 all these1 though he were but a hermit1 were marks of one who was a holy king2 and now the men and women of ,rgagriha1 the old and young alike1 were moved1 and cried1 ,this man so noble as a recluse1 what common joy is this for us6 ,at this time ,bimbisra ,rga1 placed upon a high tower of observation1 seeing all those men and women1 in different ways exhibiting one mark of surprise1 calling before him some man outside1 inquired at once the cause of it2 this one bending his knee below the tower1 told fully what he had seen and heard1 ,that one of the ,skya race1 renowned of old1 a prince most excellent and wonderful1 divinely wise1 beyond the way of this world1 a fitting king to rule the eight regions1 now without home1 is here1 and all men are paying homage to him4 ,the king on hearing this was deeply moved at heart1 and though his body was restrained1 his soul had gone4 ,calling his ministers speedily before him1 and all his nobles and attendants1 he bade them follow secretly the prince's steps1 to observe what charity was given4 ,so1 in obedience to the command1 they followed and watched him steadfastly1 as with even gait and unmoved presence he entered on the town and begged his food1 according to the rule of all great hermits1 with joyful mien and undisturbed mind1 not anxious whether much or little alms were given2 whatever he received1 costly or poor1 he placed within his bowl1 then turned back to the wood1 and having eaten it and drunk of the flowing stream1 he joyous sat upon the immaculate mountain4 ,there he beheld the green trees fringing with their shade the crags1 the scented flowers growing between the intervals1 whilst the peacocks and the other birds1 joyously flying1 mingled their notes2 his sacred garments bright and lustrous1 shone as the sun-lit mulberry leaves2 the messengers beholding his fixed composure1 one by one returning1 reported what they had seen2 the king hearing it1 was moved at heart1 and forthwith ordered his royal equipment to be brought1 his god-like crown and his flower-bespangled robes2 then1 as the lion-king1 he strode forth1 and choosing certain aged persons of consideration1 learned men1 able calmly and wisely to discriminate1 he1 with them1 led the way1 followed by a hundred thousand people1 who like a cloud ascended with the king the royal mountain4 ,and now beholding the dignity of ,bodhisattva1 every outward gesture under government1 sitting with ease upon the mountain crag1 as the moon shining limpid in the pure heavens1 so was his matchless beauty and purity of grace2 then as the converting presence of religion dwelling within the heart makes it reverential1 so1 beholding him1 he reverently approached1 even as divine ,skara comes to the presence of ,mo-hi-su-ma1 so with every outward form of courtesy and reverence the king approached and asked him respectfully of his welfare4 ,bodhisattva1 answering as he was moved1 in his turn made similar inquiries4 ,then the king1 the questioning over1 sat down with dignity upon a clean-faced rock4 ,and so he steadfastly beheld the divine appearance of the prince1 the sweetness and complacency of his features revealing what his station was and high estate1 his family renown1 received by inheritance2 the king1 who for a time restrained his feelings1 now wishful to get rid of doubts1 inquired why one descended from the royal family of the sun-brightness having attended to religious sacrifices through ten thousand generations1 whereof the virtue had descended as his full inheritance1 increasing and accumulating until now1 why he so excellent in wisdom1 so young in years1 had now become a recluse1 rejecting the position of a ,kakravartin's son1 begging his food1 despising family fame1 his beauteous form1 fit for perfumes and anointings1 why clothed with coarse ,kasya garments2 the hand which ought to grasp the reins of empire1 instead thereof1 taking its little stint of food2 if indeed 7the king continued7 you were not of royal descent1 and would receive as an offering the transfer of this land1 then would ,i divide with you my empire2 saying this1 he scarcely hoped to excite his feelings1 who had left his home and family1 to be a hermit4 ,then forthwith the king proceeded thus3 ,give just weight ,i pray you to my truthful words3 desire for power is kin to nobleness1 and so is just pride of fame or family or wealth or personal appearance2 no longer having any wish to subdue the proud1 or to bend others down and so get thanks from men1 it were better1 then1 to give to the strong and warlike martial arms to wear1 for them to follow war and by their power to get supremacy2 but when by one's own power a kingdom falls to hand1 who would not then accept the reins of empire8 ,the wise man knows the time to take religion1 wealth1 and worldly pleasure4 ,but if he obtains not the threefold profit1 then in the end he abates his earnest efforts1 and reverencing religion1 he lets go material wealth4 ,wealth is the one desire of worldly men2 to be rich and lose all desire for religion1 this is to gain but outside wealth4 ,but to be poor and even thus despise religion1 what pleasure can indulgence give in such a case6 ,but when possessed of all the three1 and when enjoyed with reason and propriety1 then religion1 wealth1 and pleasure make what is rightly called a great master2 permit not1 then1 your perfectly endowed body to lay aside its glory1 without reward2 the ,kakravartin1 as a monarch1 ruled the four empires of the world1 and shared with ,sakra his royal throne1 but was unequal to the task of ruling heaven4 ,but you1 with your redoubtable strength1 may well grasp both heavenly and human power2 ,i do not rely upon my kingly power1 in my desire to keep you here by force1 but seeing you change your comeliness of person1 and wearing the hermit's garb1 whilst it makes me reverence you for your virtue1 moves me with pity and regret for you as a man2 you now go begging your food1 and ,i offer you the whole land as yours2 whilst you are young and lusty enjoy yourself4 ,during middle life acquire wealth1 and when old and all your abilities ripened1 then is the time for following the rules of religion2 when young to encourage religious fervor1 is to destroy the sources of desire2 but when old and the breath is less eager1 then is the time to seek religious solitude2 when old we should avoid1 as a shame1 desire of wealth1 but get honor in the world by a religious life2 but when young1 and the heart light and elastic1 then is the time to partake of pleasure1 in boon companionship to indulge in gayety1 and partake to the full of mutual intercourse2 but as years creep on1 giving up indulgence1 to observe the ordinances of religion1 to mortify the five desires1 and go on increasing a joyful and religious heart1 is not this the law of the eminent kings of old1 who as a great company paid worship to heaven1 and borne on the dragon's back received the joys of celestial abodes8 ,all these divine and victorious monarchs1 glorious in person1 richly adorned1 thus having as a company performed their religious offering1 in the end received the reward of their conduct in heaven4 ,thus ,bimbasra ,rga used every kind of winning expedient in argument ,the royal prince1 unmoved and fixed1 remained firm as ,mount ,sumeru4 ,the ,reply to ,bimbasra ,rga ,bimbasra ,rga1 having1 in a decorous manner1 and with soothing speech1 made his request1 the prince on his part respectfully replied1 in the following words1 deep and heart-stirring3 ,illustrious and world-renowned6 ,your words are not opposed to reason1 descendant of a distinguished family--an ,aryan--amongst men a true friend indeed1 righteous and sincere to the bottom of your heart1 it is proper for religion's sake to speak thus4 ,in all the world1 in its different sections1 there is no chartered place for solid virtue1 for if virtue flags and folly rules1 what reverence can there be1 or honor paid1 to a high name or boast of prowess1 inherited from former generations6 ,and so there may be in the midst of great distress1 large goodness1 these are not mutually opposed4 ,this then is so with the world in the connection of true worth and friendship4 ,a true friend who makes good use of wealth--is rightly called a fast and firm treasure1 but he who guards and stints the profit he has made1 his wealth will soon be spent and lost2 the wealth of a country is no constant treasure1 but that which is given in charity is rich in returns1 therefore charity is a true friend3 although it scatters1 yet it brings no repentance2 you indeed are known as liberal and kind1 ,i make no reply in opposition to you1 but simply as we meet1 so with agreeable purpose we talk4 ,i fear birth1 old age1 disease1 and death1 and so ,i seek to find a sure mode of deliverance2 ,i have put away thought of relatives and family affection1 how is it possible then for me to return to the world and not to fear to revive the poisonous snake1 and after the hail to be burned in the fierce fire2 indeed1 ,i fear the objects of these several desires1 this whirling in the stream of life troubles my heart1 these five desires1 the inconstant thieves--stealing from men their choicest treasures1 making them unreal1 false1 and fickle--are like the man called up as an apparition2 for a time the beholders are affected by it1 but it has no lasting hold upon the mind2 so these five desires are the great obstacles1 forever disarranging the way of peace2 if the joys of heaven are not worth having1 how much less the desires common to men1 begetting the thirst of wild love1 and then lost in the enjoyment1 as the fierce wind fans the fire1 till the fuel be spent and the fire expires2 of all unrighteous things in the world1 there is nothing worse than the domain of the five desires2 for all men maddened by the power of lust1 giving themselves to pleasure1 are dead to reason4 ,the wise man fears these desires1 he fears to fall into the way of unrighteousness2 for like a king who rules all within the four seas1 yet still seeks beyond for something more1 so is lust2 like the unbounded ocean1 it knows not when and where to stop4 ,mandha1 the ,kakravartin1 when the heavens rained yellow gold1 and he ruled all within the seas1 yet sighed after the domain of the thirty-three heavens2 dividing with ,sakra his seat1 and so through the power of this lust he died2 ,nung-,sha1 whilst practising austerities1 got power to rule the thirty-three heavenly abodes1 but from lust he became proud and supercilious2 the ,rishi whilst stepping into his chariot1 through carelessness in his gait1 fell down into the midst of the serpent pit4 ,yen-lo1 the universal monarch 7,kakravartin71 wandering abroad through the ,trayastrimsas heaven1 took a heavenly woman 7,apsara7 for a queen1 and unjustly extorted the gold of a ,rishi2 the ,rishi1 in anger1 added a charm1 by which the country was ruined1 and his life ended4 ,po-lo1 and ,sakra king of ,devas1 and ,nung-,sha returning to ,sakra2 what certainty is there1 even for the lord of heaven8 ,neither is any country safe1 though kept by the mighty strength of those dwelling in it4 ,but when one's clothing consists of grass1 the berries one's food1 the rivulets one's drink1 with long hair flowing to the ground1 silent as a ,muni1 seeking nothing1 in this way practising austerities1 in the end lust shall be destroyed4 ,know then1 that the province of the five desires is avowedly an enemy of the religious man4 ,even the one-thousand-armed invincible king1 strong in his might1 finds it hard to conquer this4 ,the ,rishi ,rma perished because of lust2 how much more ought ,i1 the son of a ,kshatriya1 to restrain lustful desire2 but indulge in lust a little1 and like the child it grows apace1 the wise man hates it therefore2 who would take poison for food8 every sorrow is increased and cherished by the offices of lust4 ,if there is no lustful desire1 the risings of sorrow are not produced1 the wise man seeing the bitterness of sorrow1 stamps out and destroys the risings of desire2 that which the world calls virtue1 is but another form of this baneful law2 worldly men enjoying the pleasure of covetous desire then every form of careless conduct results2 these careless ways producing hurt1 at death1 the subject of them reaps perdition4 ,but by the diligent use of means1 and careful continuance therein1 the consequences of negligence are avoided1 we should therefore dread the non-use of means2 recollecting that all things are illusory1 the wise man covets them not2 he who desires such things1 desires sorrow1 and then goes on again ensnared in love1 with no certainty of ultimate freedom2 he advances still and ever adds grief to grief1 like one holding a lighted torch burns his hand1 and therefore the wise man enters on no such things4 ,the foolish man and the one who doubts1 still encouraging the covetous and burning heart1 in the end receives accumulated sorrow1 not to be remedied by any prospect of rest2 covetousness and anger are as the serpent's poison2 the wise man casts away the approach of sorrow as a rotten bone2 he tastes it not nor touches it1 lest it should corrupt his teeth1 that which the wise man will not take1 the king will go through fire and water to obtain1 the wicked sons labor for wealth as for a piece of putrid flesh1 o'er which the hungry flocks of birds contend4 ,so should we regard riches2 the wise man is ill pleased at having wealth stored up1 the mind wild with anxious thoughts1 guarding himself by night and day1 as a man who fears some powerful enemy1 like as a man's feelings revolt with disgust at the sights seen beneath the slaughter post of the ,east ,market2 so the high post which marks the presence of lust1 and anger1 and ignorance1 the wise man always avoids2 as those who enter the mountains or the seas have much to contend with and little rest1 as the fruit which grows on a high tree1 and is grasped at by the covetous at the risk of life1 so is the region of covetous desire1 though they see the difficulty of getting it1 yet how painfully do men scheme after wealth1 difficult to acquire1 easy to dissipate1 as that which is got in a dream3 how can the wise man hoard up such trash6 ,like covering over with a false surface a hole full of fire1 slipping through which the body is burnt1 so is the fire of covetous desire4 ,the wise man meddles not with it4 ,like that ,kaurava1 or ,pih-se-ni ,nanda1 or ,ni-k'he-lai ,danta1 as some butcher's appearance1 such also is the appearance of lustful desire2 the wise man will have nothing to do with it2 he would rather throw his body into the water or fire1 or cast himself down over a steep precipice4 ,seeking to obtain heavenly pleasures1 what is this but to remove the place of sorrow1 without profit4 ,sn-tau1 ,po-sun-tau1 brothers of ,asura1 lived together in great affection1 but on account of lustful desire slew one another1 and their name perished2 all this then comes from lust2 it is this which makes a man vile1 and lashes and goads him with piercing sorrow2 lust debases a man1 robs him of all hope1 whilst through the long night his body and soul are worn out2 like the stag that covets the power of speech and dies1 or the winged bird that covets sensual pleasure1 or the fish that covets the baited hook1 such are the calamities that lust brings2 considering what are the requirements of life1 none of these possess permanency2 we eat to appease the pain of hunger1 to do away with thirst we drink1 we clothe ourselves to keep out the cold and wind1 we lie down to rest to get sleep1 to procure locomotion we seek a carriage1 when we would halt we seek a seat1 we wash to cleanse ourselves from dirt2 all these things are done to avoid inconvenience2 we may gather therefore that these five desires have no permanent character2 for as a man suffering from fever seeks and asks for some cooling medicine1 so covetousness seeks for something to satisfy its longings2 foolish men regard these things as permanent1 and as the necessary requirements of life1 but1 in sooth1 there is no permanent cessation of sorrow2 for by coveting to appease these desires we really increase them2 there is no character of permanency therefore about them4 ,to be filled and clothed are no lasting pleasures1 time passes1 and the sorrow recurs2 summer is cool during the moon-tide shining2 winter comes and cold increases2 and so through all the eightfold laws of the world they possess no marks of permanence1 sorrow and joy cannot agree together1 as a person slave-governed loses his renown4 ,but religion causes all things to be of service1 as a king reigning in his sovereignty2 so religion controls sorrow1 as one fits on a burden according to power of endurance4 ,whatever our condition in the world1 still sorrows accumulate around us4 ,even in the condition of a king1 how does pain multiply1 though bound to others by love1 yet this is a cause of grief2 without friends and living alone1 what joy can there be in this8 ,though a man rules over the four kingdoms1 yet only one part can be enjoyed2 to be concerned in ten thousand matters1 what profit is there in this1 for we only accumulate anxieties4 ,put an end to sorrow1 then1 by appeasing desire1 refrain from busy work1 this is rest4 ,a king enjoys his sensual pleasures2 deprived of kingship there is the joy of rest2 in both cases there are pleasures but of different kinds2 why then be a king6 ,make then no plan or crafty expedient1 to lead me back to the five desires2 what my heart prays for1 is some quiet place and freedom2 but you desire to entangle me in relationships and duties1 and destroy the completion of what ,i seek2 ,i am in no fear of family hatred1 nor do ,i seek the joys of heaven2 my heart hankers after no vulgar profit1 so ,i have put away my royal diadem2 and contrary to your way of thinking1 ,i prefer1 henceforth1 no more to rule4 ,a hare rescued from the serpent's mouth1 would it go back again to be devoured8 holding a torch and burning himself1 would not a man let it go8 ,a man blind and recovering his sight1 would he again seek to be in darkness8 the rich1 does he sigh for poverty8 the wise1 does he long to be ignorant8 ,has the world such men as these8 then will ,i again enjoy my country4 ,but ,i desire to get rid of birth1 old age1 and death1 with body restrained1 to beg my food2 with appetites moderated1 to keep in my retreat2 and then to avoid the evil modes of a future life1 this is to find peace in two worlds3 now then ,i pray you pity me not4 ,pity1 rather1 those who rule as kings6 their souls ever vacant and athirst1 in the present world no repose1 hereafter receiving pain as their meed4 ,you1 who possess a distinguished family name1 and the reverence due to a great master1 would generously share your dignity with me1 your worldly pleasures and amusements2 ,i1 too1 in return1 for your sake1 beseech you to share my reward with me2 he who indulges in the threefold kinds of pleasure1 this man the world calls ',lord1' but this is not according to reason either1 because these things cannot be retained1 but where there is no birth1 or life1 or death1 he who exercises himself in this way1 is ,lord indeed6 ,you say that while young a man should be gay1 and when old then religious1 but ,i regard the feebleness of age as bringing with it loss of power to be religious1 unlike the firmness and power of youth1 the will determined and the heart established2 but death as a robber with a drawn sword follows us all1 desiring to catch his prey2 how then should we wait for old age1 ere we bring our mind to a religious life8 ,inconstancy is the great hunter1 age his bow1 disease his arrows1 in the fields of life and death he hunts for living things as for the deer2 when he can get his opportunity1 he takes our life2 who then would wait for age8 ,and what the teachers say and do1 with reference to matters connected with life and death1 exhorting the young1 mature1 or middle-aged1 all to contrive by any means1 to prepare vast meetings for sacrifices1 this they do indeed of their own ignorance2 better far to reverence the true law1 and put an end to sacrifice to appease the gods6 ,destroying life to gain religious merit1 what love can such a man possess8 even if the reward of such sacrifices were lasting1 even for this1 slaughter would be unseemly2 how much more1 when the reward is transient6 ,shall we1 in search of this1 slay that which lives1 in worship8 this is like those who practise wisdom1 and the way of religious abstraction1 but neglect the rules of moral conduct4 ,it ill behooves us then to follow with the world1 and attend these sacrificial assemblies1 and seek some present good in killing that which lives2 the wise avoid destroying life6 ,much less do they engage in general sacrifices1 for the purpose of gaining future reward6 the fruit promised in the three worlds is none of mine to choose for happiness6 ,all these are governed by transient1 fickle laws1 like the wind1 or the drop that is blown from the grass2 such things therefore ,i put away from me1 and ,i seek for true escape4 ,i hear there is one ,o-lo-lam who eloquently discourses on the way of escape2 ,i must go to the place where he dwells1 that great ,rishi and hermit4 ,but in truth1 sorrow must be banished2 ,i regret indeed leaving you2 may your country have repose and quiet6 safely defended by you as by the divine ,sakra rga6 ,may wisdom be shed abroad as light upon your empire1 like the brightness of the meridian sun6 may you be exceedingly victorious as lord of the great earth1 with a perfect heart ruling over its destiny6 ,may you direct and defend its sons6 ruling your empire in righteousness6 ,water and snow and fire are opposed to one another1 but the fire by its influence causes vapor1 the vapor causes the floating clouds1 the floating clouds drop down rain2 there are birds in space1 who drink the rain1 with rainless bodies4#ajj ,slaughter and peaceful homes are enemies6 those who would have peace hate slaughter1 and if those who slaughter are so hateful1 then put an end1 ,o king1 to those who practise it6 ,and bid these find release1 as those who drink and yet are parched with thirst4 ,then the king1 clasping together his hands1 with greatest reverence and joyful heart1 said1 ,that which you now seek1 may you obtain quickly the fruit thereof2 having obtained the perfect fruit1 return ,i pray and graciously receive me6 ,bodhisattva1 his heart inwardly acquiescing1 purposing to accomplish his prayer1 departing1 pursued his road1 going to the place where rda ,klma dwelt2 whilst the king with all his retinue1 their hands clasped1 themselves followed a little space1 then with thoughtful and mindful heart1 returned once more to ,rgagriha6 ,visit to rda ,udrarma ,the child of the glorious sun of the ,ikshvku race1 going to that quiet peaceful grove1 reverently stood before the ,muni1 the great ,rishi rda ,rma2 the dark-clad followers of the ,kalam 7,sanghrma7 seeing afar-off ,bodhisattva approaching1 with loud voice raised a joyful chant1 and with suppressed breath muttered ,welcome1 as with clasped hands they reverenced him4 ,approaching one another1 they made mutual inquiries2 and this being done1 with the usual apologies1 according to their precedence in age they sat down2 the ,brahmakrins observing the prince1 beheld his personal beauty and carefully considered his appearance2 respectfully they satisfied themselves of his high qualities1 like those who1 thirsty1 drink the pure dew4 ,then with raised hands they addressed the prince3 ,have you been long an ascetic1 divided from your family and broken from the bonds of love1 like the elephant who has cast off restraint8 ,full of wisdom1 completely enlightened1 you seem well able to escape the poisonous fruit of this world4 ,in old time the monarch ,ming ,shing gave up his kingly estate to his son1 as a man who has carried a flowery wreath1 when withered casts it away3 but such is not your case1 full of youthful vigor1 and yet not enamoured with the condition of a holy king2 we see that your will is strong and fixed1 capable of becoming a vessel of the true law1 able to embark in the boat of wisdom1 and to cross over the sea of life and death4 ,the common class1 enticed to come to learn1 their talents first are tested1 then they are taught2 but as ,i understand your case1 your mind is already fixed and your will firm2 and now you have undertaken the purpose of learning1 ,i am persuaded you will not in the end shrink from it4 ,the prince hearing this exhortation1 with gladness made reply3 ,you have with equal intention1 illustrious6 cautioned me with impartial mind2 with humble heart ,i accept the advice1 and pray that it may be so with me as you anticipate2 that ,i may in my night-journey obtain a torch1 to guide me safely through treacherous places2 a handy boat to cross over the sea2--may it be so even now with me6 ,but as ,i am somewhat in doubt and anxious to learn1 ,i will venture to make known my doubts1 and ask1 with respect to old age1 disease1 and death1 how are these things to be escaped8 ,at this time ,o-lo-lam hearing the question asked by the prince1 briefly from the various ,sutras and ,sstras quoted passages in explanation of a way of deliverance4 ,but thou1 he said1 illustrious youth6 so highly gifted1 and eminent among the wise6 hear what ,i have to say1 as ,i discourse upon the mode of ending birth and death2 nature1 and change1 birth1 old age1 and death1 these five attributes belong to all2 nature is 7in itself7 pure and without fault2 the involution of this with the five elements1 causes an awakening and power of perception1 which1 according to its exercise1 is the cause of change2 form1 sound1 order1 taste1 touch1 these are called the five objects of sense2 as the hand and foot are called the two ways1 so these are called the roots of action 7the five skandhas72 the eye1 the ear1 the nose1 the tongue1 the body1 these are named the roots 7instruments7 of understanding4 ,the root of mind 7manas7 is twofold1 being both material1 and also intelligent2 nature by its involutions is the cause1 the knower of the cause is ,i 7the soul72 ,kapila the ,rishi and his numerous followers1 on this deep principle of soul1 practising wisdom 7,buddhi71 found deliverance4 ,kapila and now ,vkaspati1 by the power of ,buddhi perceiving the character of birth1 old age1 and death1 declare that on this is founded true philosophy2 whilst all opposed to this1 they say1 is false4 ,ignorance and passion1 causing constant transmigration1 abiding in the midst of these 7they say7 is the lot of all that lives4 ,doubting the truth of soul is called excessive doubt1 and without distinguishing aright1 there can be no method of escape4 ,deep speculation as to the limits of perception is but to involve the soul2 thus unbelief leads to confusion1 and ends in differences of thought and conduct4 ,again1 the various speculations on soul1 such as ',i say1' ',i know and perceive1' ',i come' and ',i go1' or ',i remain fixed1' these are called the intricacies of soul4 ,and then the fancies raised in different natures1 some saying 'this is so1' others denying it1 and this condition of uncertainty is called the state of darkness4 ,then there are those who say that outward things are one with soul1 who say that the objective is the same as mind1 who confuse intelligence with instruments1 who say that number is the soul4 ,thus not distinguishing aright1 these are called excessive quibbles1 marks of folly1 nature changes1 and so on4 ,to worship and recite religious books1 to slaughter living things in sacrifice1 to render pure by fire and water1 and thus awake the thought of final rescue1 all these ways of thinking are called without right expedient1 the result of ignorance and doubt1 by means of word or thought or deed2 involving outward relationships1 this is called depending on means2 making the material world the ground of soul1 this is called depending on the senses4 ,by these eight sorts of speculation are we involved in birth and death4 ,the foolish masters of the world make their classifications in these five ways3 ,darkness1 folly1 and great folly1 angry passion1 with timid fear4 ,indolent coldness is called darkness2 birth and death are called folly2 lustful desire is great folly2 because of great men subjected to error1 cherishing angry feelings1 passion results2 trepidation of the heart is called fear4 ,thus these foolish men dilate upon the five desires2 but the root of the great sorrow of birth and death1 the life destined to be spent in the five ways1 the cause of the whirl of life1 ,i clearly perceive1 is to be placed in the existence of ',i'2 because of the influence of this cause1 result the consequences of repeated birth and death2 this cause is without any nature of its own1 and its fruits have no nature2 rightly considering what has been said1 there are four matters which have to do with escape1 kindling wisdom--opposed to dark ignorance--making manifest--opposed to concealment and obscurity--if these four matters be understood1 then we may escape birth1 old age1 and death4 ,birth1 old age1 and death being over1 then we attain a final place2 the ,brahmans all depending on this principle1 practising themselves in a pure life1 have also largely dilated on it1 for the good of the world4 ,the prince hearing these words again inquired of rda3 ,tell me what are the expedients you name1 and what is the final place to which they lead1 and what is the character of that pure ,brahman life2 and again what are the stated periods during which such life must be practised1 and during which such life is lawful2 all these are principles to be inquired into2 and on them ,i pray you discourse for my sake4 ,then that rda1 according to the ,sutras and ,sstras1 spoke3 ,yourself using wisdom is the expedient2 but ,i will further dilate on this a little2 first by removing from the crowd and leading a hermit's life1 depending entirely on alms for food1 extensively practising rules of decorum1 religiously adhering to right rules of conduct2 desiring little and knowing when to abstain1 receiving whatever is given in food1 whether pleasant or otherwise1 delighting to practise a quiet life1 diligently studying all the ,stras and ,sstras2 observing the character of covetous longing and fear1 without remnant of desire to live in purity1 to govern well the organs of life1 the mind quieted and silently at rest2 removing desire1 and hating vice1 all the sorrows of life put away1 then there is happiness2 and we obtain the enjoyment of the first dhyna4#aja ,having obtained this first dhyna1 then with the illumination thus obtained1 by inward meditation is born reliance on thought alone1 and the entanglements of folly are put away2 the mind depending on this1 then after death1 born in the ,brahma heavens1 the enlightened are able to know themselves2 by the use of means is produced further inward illumination2 diligently persevering1 seeking higher advance1 accomplishing the second dhyna1 tasting of that great joy1 we are born in the ,kwong-yin heaven2 then by the use of means putting away this delight1 practising the third dhyna1 resting in such delight and wishing no further excellence1 there is a birth in the ,subhakritsna heaven2 leaving the thought of such delight1 straightway we reach the fourth dhyna1 all joys and sorrows done away1 the thought of escape produced2 we dwell in this fourth dhyna1 and are born in the ,vrihat-phala heaven2 because of its long enduring years1 it is thus called ,vrihat-phala 7extensive-fruit72 whilst in that state of abstraction rising higher1 perceiving there is a place beyond any bodily condition1 adding still and persevering further in practising wisdom1 rejecting this fourth dhyna1 firmly resolved to persevere in the search1 still contriving to put away every desire after form1 gradually from every pore of the body there is perceived a feeling of empty release1 and in the end this extends to every solid part1 so that the whole is perfected in an apprehension of emptiness4 ,in brief1 perceiving no limits to this emptiness1 there is opened to the view boundless knowledge4 ,endowed with inward rest and peace1 the idea of ',i' departs1 and the object of ',i'--clearly discriminating the non-existence of matter1 this is the condition of immaterial life4 ,as the ,muga 7grass7 when freed from its horny case1 or as the wild bird which escapes from its prison trap1 so1 getting away from all material limitations1 we thus find perfect release4 ,thus ascending above the ,brahmans1 deprived of every vestige of bodily existence1 we still endure4 ,endued with wisdom6 let it be known this is real and true deliverance4 ,you ask what are the expedients for obtaining this escape2 even as ,i have before detailed1 those who have deep faith will learn4 ,the ,rishis ,gaigshavya1 ,ganaka1 ,vriddha ,parsara1 and other searchers after truth1 all by the way ,i have explained1 have reached true deliverance4 ,the prince hearing these words1 deeply pondering on the outline of these principles1 and reaching back to the influences produced by our former lives1 again asked with further words3 ,i have heard your very excellent system of wisdom1 the principles very subtle and deep-reaching1 from which ,i learn that because of not 'letting go' 7by knowledge as a cause71 we do not reach the end of the religious life2 but by understanding nature in its involutions1 then1 you say1 we obtain deliverance2 ,i perceive this law of birth has also concealed in it another law as a germ2 you say that the ',i' 7i4e4 the soul of ,kapila7 being rendered pure1 forthwith there is true deliverance2 but if we encounter a union of cause and effect1 then there is a return to the trammels of birth2 just as the germ in the seed1 when earth1 fire1 water1 and wind seem to have destroyed in it the principle of life1 meeting with favorable concomitant circumstances will yet revive1 without any evident cause1 but because of desire2 so those who have gained this supposed release1 likewise keeping the idea of ',i' and living things1 have in fact gained no final deliverance2 in every condition1 letting go the three classes and again reaching the three excellent qualities1 because of the eternal existence of soul1 by the subtle influences of that 7influences resulting from the past71 the heart lets go the idea of expedients1 and obtains an almost endless duration of years4 ,this1 you say1 is true release2 you say 'letting go the ground on which the idea of soul rests1' that this frees us from 'limited existence1' and that the mass of people have not yet removed the idea of soul1 and are therefore still in bondage4 ,but what is this letting go gunas 7cords fettering the soul72 if one is fettered by these gunas1 how can there be release8 ,for gun 7the object7 and guna 7the quality7 in idea are different1 but in substance one2 if you say that you can remove the properties of a thing and leave the thing by arguing it to the end1 this is not so4 ,if you remove heat from fire1 then there is no such thing as fire1 or if you remove surface from body1 what body can remain8 ,thus guna is as it were surface1 remove this and there can be no gun4 ,so that this deliverance1 spoken of before1 must leave a body yet in bonds4 ,again1 you say that by clear knowledge you get rid of body2 there is then such a thing as knowledge or the contrary2 if you affirm the existence of clear knowledge1 then there should be someone who possesses it 7i4e4 possesses this knowledge72 if there be a possesor1 how can there be deliverance from this personal ',i'8 ,if you say there is no 'knower1' then who is it that is spoken of as 'knowing'8 ,if there is knowledge and no person1 then the subject of knowledge may be a stone or a log2 moreover1 to have clear knowledge of these minute causes of contamination and reject them thoroughly1 these being so rejected1 there must be an end1 then1 of the 'doer4' ,what rda has declared cannot satisfy my heart4 ,this clear knowledge is not universal wisdom1 ,i must go on and seek a better explanation4 ,going on then to the place of ,udra ,rishi1 he also expatiated on this question of ,i4 ,but although he refined the matter to the utmost1 laying down a term of thought and no thought taking the position of removing thought and no thought1 yet even so he came not out of the mire2 for supposing creatures attained that state1 still 7he said7 there is a possibility of returning to the coil1 whilst ,bodhisattva sought a method of getting out of it4 ,so once more leaving ,udra ,rishi1 he went on in search of a better system1 and came at last to ,mount ,kia-ke 7the forest of mortification71 where was a town called ,pain-suffering forest4 ,here the five ,bhikshus had gone before4 ,when then he beheld these five1 virtuously keeping in check their senses1 holding to the rules of moral conduct1 practising mortification1 dwelling in that grove of mortification2 occupying a spot beside the ,nairagana river1 perfectly composed and filled with contentment1 ,bodhisattva forthwith by them selecting one spot1 quietly gave himself to thought4 ,the five ,bhikshus knowing him with earnest heart to be seeking escape1 offered him their services with devotion1 as if reverencing ,isvara ,deva4 ,having finished their attentions and dutiful services1 then going on he took his seat not far off1 as one about to enter on a course of religious practice1 composing all his members as he desired4 ,bodhisattva diligently applied himself to means1 as one about to cross over old age1 disease1 and death4 ,with full purpose of heart he set himself to endure mortification1 to restrain every bodily passion1 and give up thought about sustenance1 with purity of heart to observe the fast-rules1 which no worldly man can bear2 silent and still1 lost in thoughtful meditation2 and so for six years he continued1 each day eating one hemp grain1 his bodily form shrunken and attenuated1 seeking how to cross the sea of birth and death1 exercising himself still deeper and advancing further2 making his way perfect by the disentanglements of true wisdom1 not eating1 and yet not looking to that as a cause of emancipation1 his four members although exceedingly weak1 his heart of wisdom increasing yet more and more in light2 his spirit free1 his body light and refined1 his name spreading far and wide1 as highly gifted1 even as the moon when first produced1 or as the ,kumuda flower spreading out its sweetness4 ,everywhere through the country his excellent fame extended2 the daughters of the lord of the place both coming to see him1 his mortified body like a withered branch1 just completing the period of six years1 fearing the sorrow of birth and death1 seeking earnestly the method of true wisdom1 he came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation2 nor yet the means by which in former time1 seated underneath the ,gambu tree1 he arrived at that miraculous condition1 that surely was the proper way1 he thought1 the way opposed to this of withered body4 ,i should therefore rather seek strength of body1 by drink and food refresh my members1 and with contentment cause my mind to rest4 ,my mind at rest1 ,i shall enjoy silent composure2 composure is the trap for getting ecstasy 7dhyna72 while in ecstasy perceiving the true law1 then the force of truth obtained1 disentanglement will follow4 ,and thus composed1 enjoying perfect quiet1 old age and death are put away2 and then defilement is escaped by this first means2 thus then by equal steps the excellent law results from life restored by food and drink4 ,having carefully considered this principle1 bathing in the ,nairagana river1 he desired afterwards to leave the water1 but owing to extreme exhaustion was unable to rise2 then a heavenly spirit holding out a branch1 taking this in his hand he raised himself and came forth4 ,at this time on the opposite side of the grove there was a certain chief herdsman1 whose eldest daughter was called ,nand4 ,one of the ,suddhavsa ,devas addressing her said1 ,bodhisattva dwells in the grove1 go you then1 and present to him a religious offering4 ,nand ,balada 7or ,balaga or ,baladhya7 with joy came to the spot1 above her hands 7i4e4 on her wrists7 white chalcedony bracelets1 her clothing of a gray color2 the gray and the white together contrasted in the light1 as the colors of the rounded river bubble2 with simple heart and quickened step she came1 and1 bowing down at ,bodhisattva's feet1 she reverently offered him perfumed rice milk1 begging him of his condescension to accept it4 ,bodhisattva taking it1 partook of it at once1 whilst she received1 even then1 the fruits of her religious act4 ,having eaten it1 all his members refreshed1 he became capable of receiving ,bodhi2 his body and limbs glistening with renewed strength1 and his energies swelling higher still1 as the hundred streams swell the sea1 or the first quartered moon daily increases in brightness4 ,the five ,bhikshus having witnessed this1 perturbed1 were filled with suspicious reflection2 they supposed that his religious zeal was flagging1 and that he was leaving and looking for a better abode1 as though he had obtained deliverance1 the five elements entirely removed4 ,bodhisattva wandered on alone1 directing his course to that fortunate tree1#ajb beneath whose shade he might accomplish his search after complete enlightenment4 ,over the ground wide and level1 producing soft and pliant grass1 easily he advanced with lion step1 pace by pace1 whilst the earth shook withal2 and as it shook1 ,kla nga aroused1 was filled with joy1 as his eyes were opened to the light4 ,forthwith he exclaimed3 ,when formerly ,i saw the ,buddhas of old1 there was the sign of an earthquake as now2 the virtues of a ,muni are so great in majesty1 that the great earth cannot endure them2 as step by step his foot treads upon the ground1 so is there heard the sound of the rumbling earth-shaking2 a brilliant light now illumes the world1 as the shining of the rising sun2 five hundred bluish-tinted birds ,i see1 wheeling round to the right1 flying through space2 a gentle1 soft1 and cooling breeze blows around in an agreeable way2 all these auspicious signs are the same as those of former ,buddhas2 wherefore ,i know that this ,bodhisattva will certainly arrive at perfect wisdom4 ,and now1 behold6 from yonder man1 a grass cutter1 he obtains some pure and pliant grass1 which spreading out beneath the tree1 with upright body1 there he takes his seat2 his feet placed under him1 not carelessly arranged1 moving to and fro1 but like the firmly fixed and compact body of a ,nga2 nor shall he rise again from off his seat till he has completed his undertaking4 ,and so he 7the ,nga7 uttered these words by way of confirmation4 ,the heavenly ,ngas1 filled with joy1 caused a cool refreshing breeze to rise2 the trees and grass were yet unmoved by it1 and all the beasts1 quiet and silent1 looked on in wonderment4 ,these are the signs that ,bodhisattva will certainly attain enlightenment4 ,defeats ,mara ,the great ,rishi1 of the royal tribe of ,rishis1 beneath the ,bodhi tree firmly established1 resolved by oath to perfect the way of complete deliverance4 ,the spirits1 ,ngas1 and the heavenly multitude1 all were filled with joy2 but ,mra ,devarga1 enemy of religion1 alone was grieved1 and rejoiced not2 lord of the five desires1 skilled in all the arts of warfare1 the foe of those who seek deliverance1 therefore his name is rightly given ,pisuna4 ,now this ,mra rga had three daughters1 mincingly beautiful and of a pleasant countenance1 in every way fit by artful ways to inflame a man with love1 highest in this respect among the ,devis4 ,the first was named ,yuh-yen1 the second ,neng-yueh-gin1 the third ,ngai-loh4 ,these three1 at this time1 advanced together1 and addressed their father ,pisuna and said3 ,may we not know the trouble that afflicts you8 ,the father1 calming his feelings1 addressed his daughters thus3 ,the world has now a great ,muni1 he has taken a strong oath as a helmet1 he holds a mighty bow in his hand1 wisdom is the diamond shaft he uses4 ,his object is to get the mastery in the world1 to ruin and destroy my territory2 ,i am myself unequal to him1 for all men will believe in him1 and all find refuge in the way of his salvation2 then will my land be desert and unoccupied4 ,but as when a man transgresses the laws of morality1 his body is then empty4 ,so now1 the eye of wisdom1 not yet opened in this man1 whilst my empire still has peace1 ,i will go and overturn his purpose1 and break down and divide the ridge-pole of his house4 ,seizing then his bow and his five arrows1 with all his retinue of male and female attendants1 he went to that grove of fortunate rest with the vow that the world should not find peace4 ,then seeing the ,muni1 quiet and still1 preparing to cross the sea of the three worlds1 in his left hand grasping his bow1 with his right hand pointing his arrow1 he addressed ,bodhisattva and said3 ,kshatriya6 rise up quickly6 for you may well fear6 your death is at hand2 you may practise your own religious system1 but let go this effort after the law of deliverance for others2 wage warfare in the field of charity as a cause of merit1 appease the tumultuous world1 and so in the end reach your reward in heaven4 ,this is a way renowned and well established1 in which former saints have walked1 ,rishis and kings and men of eminence2 but this system of penury and alms-begging is unworthy of you4 ,now then if you rise not1 you had best consider with yourself1 that if you give not up your vow1 and tempt me to let fly an arrow1 how that ,aila1 grandchild of ,soma1 by one of these arrows just touched1 as by a fanning of the wind1 lost his reason and became a madman4 ,and how the ,rishi ,vimala1 practising austerities1 hearing the sound of one of these darts1 his heart possessed by great fear1 bewildered and darkened he lost his true nature2 how much less can you--a late-born one--hope to escape this dart of mine4 ,quickly arise then6 if hardly you may get away6 ,this arrow full of rankling poison1 fearfully insidious where it strikes a foe6 ,see now6 with all my force1 ,i point it6 and are you resting in the face of such calamity8 ,how is it that you fear not this dread arrow8 say6 why do you not tremble8 ,mra uttered such fear-inspiring threats1 bent on overawing ,bodhisattva4 ,but ,bodhisattva's heart remained unmoved2 no doubt1 no fear was present4 ,then ,mra instantly discharged his arrow1 whilst the three women came in front4 ,bodhisattva regarded not the arrow1 nor considered aught the women three4 ,mra rga now was troubled much with doubt1 and muttered thus 'twixt heart and mouth3 ,long since the maiden of the snowy mountains1 shooting at ,mahesvara1 constrained him to change his mind2 and yet ,bodhisattva is unmoved1 and heeds not even this dart of mine1 nor the three heavenly women6 nought prevails to move his heart or raise one spark of love within him4 ,now must ,i assemble my army-host1 and press him sore by force2 having thought thus awhile1 ,mra's army suddenly assembled round4 ,each assumed his own peculiar form2 some were holding spears1 others grasping swords1 others snatching up trees1 others wielding diamond maces2 armed with every sort of weapon4 ,some had heads like hogs1 others like fishes1 others like asses1 others like horses2 some with forms like snakes or like the ox or savage tiger2 lion-headed1 dragon-headed1 and like every other kind of beast4 ,some had many heads on one body-trunk1 with faces having but a single eye1 and then again with many eyes2 some with great-bellied mighty bodies4 ,and others thin and skinny1 belly-less2 others long-legged1 mighty-kneed2 others big-shanked and fat-calved2 some with long and claw-like nails4 ,some were headless1 breastless1 faceless2 some with two feet and many bodies2 some with big faces looking every way2 some pale and ashy-colored2 others colored like the bright star rising1 others steaming fiery vapor1 some with ears like elephants1 with humps like mountains1 some with naked forms covered with hair4 ,some with leather skins for clothing1 their faces parti-colored1 crimson1 and white2 some with tiger skins as robes1 some with snake skins over them1 some with tinkling bells around their waists1 others with twisted screw-like hair1 others with hair dishevelled covering the body1 some breath-suckers1 others body-snatchers1 some dancing and shrieking awhile1 some jumping onwards with their feet together1 some striking one another as they went4 ,others waving in the air1 others flying and leaping between the trees1 others howling1 or hooting1 or screaming1 or whining1 with their evil noises shaking the great earth2 thus this wicked goblin troop encircled on its four sides the ,bodhi tree2 some bent on tearing his body to pieces1 others on devouring it whole2 from the four sides flames belched forth1 and fiery steam ascended up to heaven2 tempestuous winds arose on every side2 the mountain forests shook and quaked4 ,wind1 fire1 and steam1 with dust combined1 produced a pitchy darkness1 rendering all invisible4 ,and now the ,devas well affected to the law1 and all the ,ngas and the spirits1 all incensed at this host of ,mra1 with anger fired1 wept tears of blood2 the great company of ,suddhavsa gods1 beholding ,mra tempting ,bodhisattva1 free from low-feeling1 with hearts undisturbed by passion1 moved by pity towards him and commiseration1 came in a body to behold the ,bodhisattva1 so calmly seated and so undisturbed1 surrounded with an uncounted host of devils1 shaking the heaven and earth with sounds ill-omened4 ,bodhisattva silent and quiet in the midst remained1 his countenance as bright as heretofore1 unchanged2 like the great lion-king placed amongst all the beasts howling and growling round him so he sat1 a sight unseen before1 so strange and wonderful6 ,the host of ,mra hastening1 as arranged1 each one exerting his utmost force1 taking each other's place in turns1 threatening every moment to destroy him4 ,fiercely staring1 grinning with their teeth1 flying tumultuously1 bounding here and there2 but ,bodhisattva1 silently beholding them1 watched them as one would watch the games of children4 ,and now the demon host waxed fiercer and more angry1 and added force to force1 in further conflict2 grasping at stones they could not lift1 or lifting them1 they could not let them go4 ,their flying spears1 lances1 and javelins1 stuck fast in space1 refusing to descend2 the angry thunderdrops and mighty hail1 with these1 were changed into five-colored lotus flowers1 whilst the foul poison of the dragon snakes was turned to spicy-breathing air4 ,thus all these countless sorts of creatures1 wishing to destroy the ,bodhisattva1 unable to remove him from the spot1 were with their own weapons wounded4 ,now ,mra had an aunt-attendant whose name was ,ma-kia-ka-li1 who held a skull-dish in her hands1 and stood in front of ,bodhisattva1 and with every kind of winsome gesture1 tempted to lust the ,bodhisattva4 ,so all these followers of ,mra1 possessed of every demon-body form1 united in discordant uproar1 hoping to terrify ,bodhisattva2 but not a hair of his was moved1 and ,mra's host was filled with sorrow4 ,then in the air the crowd of angels1 their forms invisible1 raised their voices1 saying3 ,behold the great ,muni2 his mind unmoved by any feeling of resentment1 whilst all that wicked ,mra race1 besotted1 are vainly bent on his destruction2 let go your foul and murderous thoughts against that silent ,muni1 calmly seated6 ,you cannot with a breath move the ,sumeru mountain4 ,fire may freeze1 water may burn1 the roughened earth may grow soft and pliant1 but ye cannot hurt the ,bodhisattva6 ,through ages past disciplined by suffering4 ,bodhisattva rightly trained in thought1 ever advancing in the use of 'means1' pure and illustrious for wisdom1 loving and merciful to all4 ,these four conspicuous virtues cannot with him be rent asunder1 so as to make it hard or doubtful whether he gain the highest wisdom4 ,for as the thousand rays of yonder sun must drown the darkness of the world1 or as the boring wood must kindle fire1 or as the earth deep-dug gives water1 so he who perseveres in the 'right means1' by seeking thus1 will find4 ,the world without instruction1 poisoned by lust and hate and ignorance2 because he pitied 'flesh1' so circumstanced1 he sought on their account the joy of wisdom4 ,why then would you molest and hinder one who seeks to banish sorrow from the world8 ,the ignorance that everywhere prevails is due to false pernicious books1 and therefore ,bodhisattva1 walking uprightly1 would lead and draw men after him4 ,to obscure and blind the great world-leader1 this undertaking is impossible1 for 'tis as though in the ,great ,desert a man would purposely mislead the merchant-guide4 ,so 'all flesh' having fallen into darkness1 ignorant of where they are going1 for their sakes he would light the lamp of wisdom2 say then6 why would you extinguish it8 ,all flesh engulfed and overwhelmed in the great sea of birth and death1 this one prepares the boat of wisdom2 say then6 why destroy and sink it8 ,patience is the sprouting of religion1 firmness its root1 good conduct is the flower1 the enlightened heart the boughs and branches4 ,wisdom supreme the entire tree1 the 'transcendent law' the fruit1 its shade protects all living things2 say then6 why would you cut it down8 ,lust1 hate1 and ignorance1 are the rack and bolt1 the yoke placed on the shoulder of the world2 through ages long he has practised austerities to rescue men from these their fetters4 ,he now shall certainly attain his end1 sitting on this right-established throne2 as all the previous ,buddhas1 firm and compact like a diamond4 ,though all the earth were moved and shaken1 yet would this place be fixed and stable2 him1 thus fixed and well assured1 think not that you can overturn4 ,bring down and moderate your mind's desire1 banish these high and envious thoughts1 prepare yourselves for right reflection1 be patient in your services4 ,mra hearing these sounds in space1 and seeing ,bodhisattva still unmoved1 filled with fear and banishing his high and supercilious thoughts1 again took up his way to heaven above4 ,whilst all his host were scattered1 o'erwhelmed with grief and disappointment1 fallen from their high estate1 bereft of their warrior pride1 their warlike weapons and accoutrements thrown heedlessly and cast away 'mid woods and deserts4 ,like as when some cruel chieftain slain1 the hateful band is all dispersed and scattered1 so the host of ,mara disconcerted1 fled away4 ,the mind of ,bodhisattva now reposed peaceful and quiet4 ,the morning sunbeams brighten with the dawn1 the dust-like mist dispersing1 disappears2 the moon and stars pale their faint light1 the barriers of the night are all removed1 whilst from above a fall of heavenly flowers pay their sweet tribute to the ,bodhisattva4 ,o-wei-san-pou-ti 7,abhisambodhi7 ,bodhisattva having subdued ,mra1 his firmly fixed mind at rest1 thoroughly exhausting the first principle of truth1 he entered into deep and subtle contemplation4 ,every kind of ,smadhi in order passed before his eyes4 ,during the first watch he entered on right perception and in recollection all former births passed before his eyes4 ,born in such a place1 of such a name1 and downwards to his present birth1 so through hundreds1 thousands1 myriads1 all his births and deaths he knew4 ,countless in number were they1 of every kind and sort2 then knowing1 too1 his family relationships1 great pity rose within his heart4 ,this sense of deep compassion passed1 he once again considered all that lives1 and how they moved within the six portions of life's revolution1 no final term to birth and death2 hollow all1 and false and transient as the plantain tree1 or as a dream1 or phantasy4 ,then in the middle watch of night1 he reached to knowledge of the pure ,devas1 and beheld before him every creature1 as one sees images upon a mirror2 all creatures born and born again to die1 noble and mean1 the poor and rich1 reaping the fruit of right or evil doing1 and sharing happiness or misery in consequence4 ,first he considered and distinguished evil-doers' works1 that such must ever reap an evil birth4 ,then he considered those who practise righteous deeds1 that these must gain a place with men or gods2 but those again born in the nether hells1 he saw participating in every kind of misery2 swallowing molten brass1 the iron skewers piercing their bodies1 confined within the boiling caldron1 driven and made to enter the fiery oven dwelling1 food for hungry1 long-toothed dogs1 or preyed upon by brain-devouring birds2 dismayed by fire1 then they wander through thick woods1 with leaves like razors gashing their limbs1 while knives divide their writhing bodies1 or hatchets lop their members1 bit by bit2 drinking the bitterest poisons1 their fate yet holds them back from death4 ,thus those who found their joy in evil deeds1 he saw receiving now their direst sorrow2 a momentary taste of pleasure here1 a dreary length of suffering there4 ,a laugh or joke because of others' pain1 a crying out and weeping now at punishment received4 ,surely if living creatures saw the consequence of all their evil deeds1 self-visited1 with hatred would they turn and leave them1 fearing the ruin following--the blood and death4 ,he saw1 moreover1 all the fruits of birth as beasts1 each deed entailing its own return2 and when death ensues born in some other form 7beast shape71 different in kind according to the deeds4 ,some doomed to die for the sake of skin or flesh1 some for their horns or hair or bones or wings2 others torn or killed in mutual conflict1 friend or relative before1 contending thus2 some burdened with loads or dragging heavy weights1 others pierced and urged on by pricking goads4 ,blood flowing down their tortured forms1 parched and hungry--no relief afforded2 then1 turning round1 he saw one with the other struggling1 possessed of no independent strength4 ,flying through air or sunk in deep water1 yet no place as a refuge left from death4 ,he saw1 moreover1 those1 misers and covetous1 born now as hungry ghosts2 vast bodies like the towering mountain1 with mouths as small as any needle-tube1 hungry and thirsty1 nought but fire and poisoned flame to enwrap their burning forms within4 ,covetous1 they would not give to those who sought1 or duped the man who gave in charity1 now born among the famished ghosts1 they seek for food1 but cannot find withal4 ,the refuse of the unclean man they fain would eat1 but this is changed and lost before it can be eaten4 ,oh6 if a man believes that covetousness is thus repaid1 as in their case1 would he not give his very flesh in charity even as ,sivi rga did6 ,then1 once more he saw1 those reborn as men1 with bodies like some foul sewer1 ever moving 'midst the direst sufferings1 born from the womb to fear and trembling1 with body tender1 touching anything its feelings painful1 as if cut with knives4 ,whilst born in this condition1 no moment free from chance of death1 labor1 and sorrow1 yet seeking birth again1 and being born again1 enduring pain4 ,then he saw those who by a higher merit were enjoying heaven2 a thirst for love ever consuming them1 their merit ended with the end of life1 the five signs warning them of death4 ,just as the blossom that decays1 withering away1 is robbed of all its shining tints2 not all their associates1 living still1 though grieving1 can avail to save the rest4 ,the palaces and joyous precincts empty now1 the ,devis all alone and desolate1 sitting or asleep upon the dusty earth1 weep bitterly in recollection of their loves4 ,those who are born1 sad in decay2 those who are dead1 belovd1 cause of grief2 thus ever struggling on1 preparing future pain1 covetous they seek the joys of heaven1 obtaining which1 these sorrows come apace2 despicable joys6 oh1 who would covet them6 using such mighty efforts to obtain1 and yet unable thence to banish pain4 ,alas1 alas6 these ,devas1 too1 alike deceived--no difference is there6 through lapse of ages bearing suffering1 striving to crush desire and lust1 now certainly expecting long reprieve1 and yet once more destined to fall6 in hell enduring every kind of pain1 as beasts tearing and killing one the other1 as ,pretas parched with direst thirst1 as men worn out1 seeking enjoyment2 although1 they say1 when born in heaven1 then we shall escape these greater ills4 ,deceived1 alas6 no single place exempt1 in every birth incessant pain6 ,alas6 the sea of birth and death revolving thus--an ever-whirling wheel--all flesh immersed within its waves cast here and there without reliance6 thus with his pure ,deva eyes he thoughtfully considered the five domains of life4 ,he saw that all was empty and vain alike6 with no dependence6 like the plantain or the bubble4 ,then1 on the third eventful watch1 he entered on the deep1 true apprehension2 he meditated on the entire world of creatures1 whirling in life's tangle1 born to sorrow2 the crowds who live1 grow old1 and die1 innumerable for multitude4 ,covetous1 lustful1 ignorant1 darkly-fettered1 with no way known for final rescue4 ,rightly considering1 inwardly he reflected from what source birth and death proceed4 ,he was assured that age and death must come from birth as from a source4 ,for since a man has born with him a body1 that body must inherit pain4 ,then looking further whence comes birth1 he saw it came from life-deeds done elsewhere2 then with his ,deva-eyes scanning these deeds1 he saw they were not framed by ,isvara4 ,they were not self-caused1 they were not personal existences1 nor were they either uncaused2 then1 as one who breaks the first bamboo joint finds all the rest easy to separate1 having discerned the cause of birth and death1 he gradually came to see the truth2 deeds come from updna1 like as fire which catches hold of grass2 updna comes from trishn1 just as a little fire inflames the mountains2 trishn comes from vedan1 the perception of pain and pleasure1 the desire for rest2 as the starving or the thirsty man seeks food and drink1 so sensation brings desire for life2 then contact is the cause of all sensation1 producing the three kinds of pain or pleasure1 even as by art of man the rubbing wood produces fire for any use or purpose2 contact is born from the six entrances4#ajc ,the six entrances are caused by name and thing1 just as the germ grows to the stem and leaf2 name and thing are born from knowledge1 as the seed which germinates and brings forth leaves4 ,knowledge1 in turn1 proceeds from name and thing1 the two are intervolved leaving no remnant2 by some concurrent cause knowledge engenders name and thing1 whilst by some other cause concurrent1 name and thing engender knowledge4 ,just as a man and ship advance together1 the water and the land mutually involved2 thus knowledge brings forth name and thing2 name and thing produce the roots4 ,the roots engender contact2 contact again brings forth sensation2 sensation brings forth longing desire2 longing desire produces updna4 ,updna is the cause of deeds2 and these again engender birth2 birth again produces age and death2 so does this one incessant round cause the existence of all living things4 ,rightly illumined1 thoroughly perceiving this1 firmly established1 thus was he enlightened2 destroy birth1 old age and death will cease2 destroy bhava then will birth cease2 destroy cleaving then will bhava end2 destroy desire then will cleaving end2 destroy sensation then will trishn end4 ,destroy contact then will end sensation2 destroy the six entrances1 then will contact cease2 the six entrances all destroyed1 from this1 moreover1 names and things will cease4 ,knowledge destroyed1 names and things will cease2 names and things destroyed1 then knowledge perishes2 ignorance destroyed1 then the constituents of individual life will die2 the great ,rishi was thus perfected in wisdom4 ,thus perfected1 ,buddha then devised for the world's benefit the eightfold path1 right sight1 and so on1 the only true path for the world to tread4 ,thus did he complete the end of self1 as fire goes out for want of grass2 thus he had done what he would have men do2 he first had found the way of perfect knowledge4 ,he finished thus the first great lesson2 entering the great ,rishi's house 7dreamless sleep71 the darkness disappeared2 light coming on1 perfectly silent1 all at rest1 he reached at last the exhaustless source of truth2 lustrous with all wisdom the great ,rishi sat1 perfect in gifts1 whilst one convulsive throe shook the wide earth4 ,and now the world was calm again and bright1 when ,devas1 ,ngas1 spirits1 all assembled1 amidst the void raise heavenly music1 and make their offerings as the law directs4 ,a gentle cooling breeze sprang up around1 and from the sky a fragrant rain distilled2 exquisite flowers1 not seasonable1 bloomed2 sweet fruits before their time were ripened4 ,great ,mandras1 and every sort of heavenly precious flower1 from space in rich confusion fell1 as tribute to the illustrious monk4 ,creatures of every different kind were moved one towards the other lovingly2 fear and terror altogether put away1 none entertained a hateful thought1 and all things living in the world with faultless men consorted freely2 the ,devas giving up their heavenly joys1 sought rather to alleviate the sinner's sufferings4 ,pain and distress grew less and less1 the moon of wisdom waxed apace2 whilst all the ,rishis of the ,ikshvku clan who had received a heavenly birth1 beholding ,buddha thus benefitting men1 were filled with joy and satisfaction2 and whilst throughout the heavenly mansions religious offerings fell as raining flowers1 the ,devas and the ,nga spirits1 with one voice1 praised the ,buddha's virtues2 men seeing the religious offerings1 hearing1 too1 the joyous hymn of praise1 were all rejoiced in turn2 they leapt for unrestrained joy2 ,mra1 the ,devarga1 only1 felt in his heart great anguish4 ,buddha for those seven days1 in contemplation lost1 his heart at peace1 beheld and pondered on the ,bodhi tree1 with gaze unmoved and never wearying3--,now resting here1 in this condition1 ,i have obtained1 he said1 my ever-shifting heart's desire1 and now at rest ,i stand1 escaped from self4 ,the eyes of ,buddha then considered all that lives1 and forthwith rose there in him deep compassion2 much he desired to bring about their welfare1 but how to gain for them that most excellent deliverance1 from covetous desire1 hatred1 ignorance1 and false teaching1 this was the question2 how to suppress this sinful heart by right direction2 not by anxious use of outward means1 but by resting quietly in thoughtful silence4 ,now looking back and thinking of his mighty vow1 there rose once more within his mind a wish to preach the law2 and looking carefully throughout the world1 he saw how pain and sorrow ripened and increased everywhere4 ,then ,brahma-deva knowing his thoughts1 and considering it right to request him to advance religion for the wider spread of the ,brahma-glory1 in the deliverance of all flesh from sorrow1 coming1 beheld upon the person of the reverend monk all the distinguishing marks of a great preacher1 visible in an excellent degree2 fixed and unmoved he sat in the possession of truth and wisdom1 free from all evil impediments1 with a heart cleansed from all insincerity or falsehood4 ,then with reverent and a joyful heart1 great ,brahma stood and with hands joined1 thus made known his request3--,what happiness in all the world so great as when a loving master meets the unwise2 the world with all its occupants1 filled with impurity and dire confusion1 with heavy grief oppressed1 or1 in some cases1 lighter sorrows1 waits deliverance2 the lord of men1 having escaped by crossing the wide and mournful sea of birth and death1 we now entreat to rescue others--those struggling creatures all engulfed therein2 as the just worldly man1 when he gets profit1 gives some rebate withal4 ,so the lord of men enjoying such religious gain1 should also give somewhat to living things4 ,the world indeed is bent on large personal gain1 and hard it is to share one's own with others4 ,o6 let your loving heart be moved with pity towards the world burdened with vexing cares4 ,thus having spoken by way of exhortation1 with reverent mien he turned back to the ,brahma heaven4 ,buddha1 regarding the invitation of ,brahma-deva1 rejoiced at heart1 and his design was strengthened2 greatly was his heart of pity nourished1 and purposed was his mind to preach4 ,thinking he ought to beg some food1 each of the four kings offered him a ,ptra2 ,tathgata1 in fealty to religion1 received the four and joined them all in one4 ,and now some merchant men were passing by1 to whom a virtuous friend1 a heavenly spirit1 said3 ,the great ,rishi1 the venerable monk1 is dwelling in this mountain-grove1 affording in the world a noble field for merit2 go then and offer him a sacrifice6 ,hearing the summons1 joyfully they went1 and offered the first meal religiously4 ,having partaken of it1 then he deeply pondered1 who first should hear the law2 he thought at once of rda ,klma and ,udraka ,rmaputra1 as being fit to accept the righteous law2 but now they both were dead4 ,then next he thought of the five men1 that they were fit to hear the first sermon4 ,bent then on this design to preach ,nirvna1 as the sun's glory bursts through the darkness1 so went he on towards ,benares1 the place where dwelt the ancient ,rishis4 ,with eyes as gentle as the ox king's1 his pace as firm and even as the lion's1 because he would convert the world he went on towards the ,ksi city4 ,step by step1 like the king of beasts1 did he advance watchfully through the grove of wisdom4 ,turning the ,law-wheel ,tathgata piously composed and silent1 radiant with glory1 shedding light around1 with unmatched dignity advanced alone1 as if surrounded by a crowd of followers4 ,beside the way he encountered a young ,brahman whose name was ,upka2 struck with the deportment of the ,bhikshu1 he stood with reverent mien on the roadside4 ,joyously he gazed at such an unprecedented sight1 and then1 with closed hands1 he spake as follows3--,the crowds who live around are stained with sin1 without a pleasing feature1 void of grace1 and the great world's heart is everywhere disturbed2 but you alone1 your senses all composed1 with visage shining as the moon when full1 seem to have quaffed the water of the immortals' stream4 ,the marks of beauty yours1 as the great man's1 the strength of wisdom1 as an all-sufficient1 independent king's2 what you have done must have been wisely done3 what then your noble tribe and who your master8 ,answering he said1 ,i have no master2 no honorable tribe2 no point of excellence2 self-taught in this profoundest doctrine1 ,i have arrived at superhuman wisdom4 ,that which behooves the world to learn1 but through the world no learner found1 ,i now myself and by myself have learned throughout2 'tis rightly called ,sambodhi4 ,that hateful family of griefs the sword of wisdom has destroyed2 this then is what the world has named1 and rightly named1 the 'chiefest victory4' ,through all ,benares soon will sound the drum of life1 no stay is possible--,i have no name--nor do ,i seek profit or pleasure4 ,but simply to declare the truth2 to save men from pain1 and to fulfil my ancient oath1 to rescue all not yet delivered4 ,the fruit of this my oath is ripened now1 and ,i will follow out my ancient vow4 ,wealth1 riches1 self all given up1 unnamed1 ,i still am named ',righteous ,master4' ,and bringing profit to the world1 ,i also have the name ',great ,teacher'2 facing sorrows1 not swallowed up by them1 am ,i not rightly called ',courageous ,warrior8' ,if not a healer of diseases1 what means the name of ',good ,physician8' ,seeing the wanderer1 not showing him the way1 why then should ,i be called ',good ,master-guide8' ,like as the lamp shines in the dark1 without a purpose of its own1 self-radiant1 so burns the lamp of the ,tathgata1 without the shadow of a personal feeling4 ,bore wood in wood1 there must be fire2 the wind blows of its own free self in space2 dig deep and you will come to water2 this is the rule of self-causation4 ,all the ,munis who perfect wisdom1 must do so at ,gay2 and in the ,ksi country they must first turn the ,wheel of ,righteousness4 ,the young ,brahman ,upka1 astonished1 breathed the praise of such strange doctrine1 and called to mind like thoughts he had before experienced2 lost in thought at the wonderful occurrence1 at every turning of the road he stopped to think2 embarrassed in every step he took1 ,tathgata proceeding slowly onwards1 came to the city of ,ksi4 ,the land so excellently adorned as the palace of ,sakradevendra2 the ,ganges and ,baran1 two twin rivers flowed amidst2 the woods and flowers and fruits so verdant1 the peaceful cattle wandering together1 the calm retreats free from vulgar noise1 such was the place where the old ,rishis dwelt4 ,tathgata1 glorious and radiant1 redoubled the brightness of the place2 the son of the ,kaundinya tribe1 and next ,dasabalaksyapa1 and the third ,vshpa1 the fourth ,asvagit1 the fifth called ,bhadra1 practising austerities as hermits1 seeing from far ,tathgata approaching1 sitting together all engaged in conversation1 said3 ,this ,gautama1 defiled by worldly indulgence1 leaving the practice of austerities1 now comes again to find us here1 let us be careful not to rise in salutation1 nor let us greet him when he comes1 nor offer him the customary refreshments4 ,because he has broken his first vow1 he has no claim to hospitality--for men on seeing an approaching guest by rights prepare things for his present and his after wants4 ,they arrange a proper resting-couch1 and take on themselves care for his comfort4 ,having spoken thus and so agreed1 each kept his seat1 resolved and fixed4 ,and now ,tathgata slowly approached1 when1 lo6 these men unconsciously1 against their vow1 rose and invited him to take a seat2 offering to take his robe and ,ptra4 ,they begged to wash and rub his feet1 and asked him what he required more2 thus in everything attentive1 they honored him and offered all to him as teacher4 ,they did not cease however to address him still as ,gautama1 after his family4 ,then spake the ,lord to them and said3 ,call me not after my private name1 for it is a rude and careless way of speaking to one who has obtained ,arhat-ship2 but whether men respect or disrespect me1 my mind is undisturbed and wholly quiet4 ,but you--your way is not so courteous3 let go1 ,i pray1 and cast away your fault4 ,buddha can save the world2 they call him1 therefore1 ,buddha4 ,towards all living things1 with equal heart he looks as children1 to call him then by his familiar name is to despise a father2 this is sin4 ,thus ,buddha1 by exercise of mighty love1 in deep compassion spoke to them2 but they1 from ignorance and pride1 despised the only wise and true one's words4 ,they said that first he practised self-denial1 but having reached thereby no profit1 now giving rein to body1 word1 and thought1 how by these means1 they asked1 has he become a ,buddha8 ,thus equally entangled by doubts1 they would not credit that he had attained the way4 ,thoroughly versed in highest truth1 full of all-embracing wisdom1 ,taggata on their account briefly declared to them the one true way2 the foolish masters practising austerities1 and those who love to gratify their senses1 he pointed out to them these two distinctive classes1 and how both greatly erred4 ,neither of these1 he said1 has found the way of highest wisdom1 nor are their ways of life productive of true rescue4 ,the emaciated devotee by suffering produces in himself confused and sickly thoughts1 not conducive even to worldly knowledge1 how much less to triumph over sense6 ,for he who tries to light a lamp with water1 will not succeed in scattering the darkness1 and so the man who tries with worn-out body to trim the lamp of wisdom shall not succeed1 nor yet destroy his ignorance or folly4 ,who seeks with rotten wood to evoke the fire will waste his labor and get nothing for it2 but boring hard wood into hard1 the man of skill forthwith gets fire for his use4 ,in seeking wisdom then it is not by these austerities a man may reach the law of life4 ,but to indulge in pleasure is opposed to right3 this is the fool's barrier against wisdom's light4 ,the sensualist cannot comprehend the ,stras or the ,sstras1 how much less the way of overcoming all desire6 ,as some man grievously afflicted eats food not fit to eat1 and so in ignorance aggravates his sickness1 so can he get rid of lust who pampers lust8 ,scatter the fire amid the desert grass1 dried by the sun1 fanned by the wind--the raging flames who shall extinguish8 ,such is the fire of covetousness and lust4 ,i1 then1 reject both these extremes3 my heart keeps in the middle way4 ,all sorrow at an end and finished1 ,i rest at peace1 all error put away2 my true sight greater than the glory of the sun1 my equal and unvarying wisdom1 vehicle of insight--right words as it were a dwelling-place--wandering through the pleasant groves of right conduct1 making a right life my recreation1 walking along the right road of proper means1 my city of refuge in right recollection1 and my sleeping couch right meditation2 these are the eight even and level roads by which to avoid the sorrows of birth and death4 ,those who come forth by these means from the slough1 doing thus1 have attained the end2 such shall fall neither on this side or the other1 amidst the sorrow-crowd of the two periods4 ,the tangled sorrow-web of the three worlds by this road alone can be destroyed2 this is my own way1 unheard of before2 by the pure eyes of the true law1 impartially seeing the way of escape1 ,i1 only ,i1 now first make known this way2 thus ,i destroy the hateful company of ,trishn's host1 the sorrows of birth and death1 old age1 disease1 and all the unfruitful aims of men1 and other springs of suffering4 ,there are those who warring against desire are still influenced by desire2 who whilst possessed of body1 act as though they had none2 who put away from themselves all sources of true merit--briefly will ,i recount their sorrowful lot4 ,like smothering a raging fire1 though carefully put out1 yet a spark left1 so in their abstraction1 still the germ of ',i1' the source of great sorrow still surviving1 perpetuates the suffering caused by lust1 and the evil consequences of every kind of deed survive4 ,these are the sources of further pain1 but let these go and sorrow dies1 even as the seed of corn taken from the earth and deprived of water dies2 the concurrent causes not uniting1 then the bud and leaf cannot be born2 the intricate bonds of every kind of existence1 from the ,deva down to the evil ways of birth1 ever revolve and never cease2 all this is produced from covetous desire2 falling from a high estate to lower ones1 all is the fault of previous deeds4 ,but destroy the seed of covetousness and the rest1 then there will be no intricate binding1 but all effect of deeds destroyed1 the various degrees of sorrow then will end for good4 ,having this1 then1 we must inherit that2 destroying this1 then that is ended too2 no birth1 old age1 disease1 or death2 no earth1 or water1 fire1 or wind4 ,no beginning1 end1 or middle2 and no deceptive systems of philosophy2 this is the standpoint of wise men and sages2 the certain and exhausted termination1 complete ,nirvna4 ,such do the eight right ways declare2 this one expedient has no remains2 that which the world sees not1 engrossed by error ,i declare1 ,i know the way to sever all these sorrow-sources2 the way to end them is by right reason1 meditating on these four highest truths1 following and perfecting this highest wisdom4 ,this is what means the 'knowing' sorrow2 this is to cut off the cause of all remains of being2 these destroyed1 then all striving1 too1 has ended1 the eight right ways have been assayed4 ,thus1 too1 the four great truths have been acquired1 the eyes of the pure law completed4 ,in these four truths1 the equal1 true or right1 eyes not yet born1 there is not mention made of gaining true deliverance2 it is not said what must be done is done1 nor that all is finished1 nor that the perfect truth has been acquired4 ,but now because the truth is known1 then by myself is known 'deliverance gained1' by myself is known that 'all is done1' by myself is known 'the highest wisdom4' ,and having spoken thus respecting truth1 the member of the ,kaundinya family1 and eighty thousand of the ,deva host1 were thoroughly imbued with saving knowledge4 ,they put away defilement from themselves1 they got the eyes of the pure law2 ,devas and earthly masters thus were sure1 that what was to be done was done4 ,and now with lion-voice he joyfully inquired1 and asked ,kaundinya1 ,knowest thou yet8 ,kaundinya forthwith answered ,buddha1 ,i know the mighty master's law4 ,and for this reason1 knowing it1 his name was gnta ,kaundinya4 ,amongst all the disciples of ,buddha1 he was the very first in understanding4 ,then as he understood the sounds of the true law1 hearing the words of the disciple--all the earth spirits together raised a shout triumphant1 ,well done6 deeply seeing the principles of the law1 ,tathgata1 on this auspicious day1 has set revolving that which never yet revolved1 and far and wide1 for gods and men1 has opened the gates of immortality4 ,of this wheel the spokes are the rules of pure conduct2 equal contemplation1 their uniformity of length2 firm wisdom is the tire2 modesty and thoughtfulness1 the rubbers 7sockets in the nave in which the axle is fixed72 right reflection is the nave2 the wheel itself the law of perfect truth2 the right truth now has gone forth in the world1 not to retire before another teacher4 ,thus the earth spirits shouted1 the spirits of the air took up the strain1 the ,devas all joined in the hymn of praise1 up to the highest ,brahma heaven4 ,the ,devas of the triple world1 now hearing what the great ,rishi taught1 in intercourse together spoke1 ,the widely honored ,buddha moves the world6 ,widespread1 for the sake of all that lives1 he turns the wheel of the law of complete purity6 ,the stormy winds1 the clouds1 the mists1 all disappeared2 down from space the heavenly flowers descended4 ,the ,devas revelled in their joys celestial1 filled with unutterable gladness4 ,footnote #ii3 ,the distance from the place of the interview with the ministers to the ,vulture ,peak would be1 in a straight line1 about #aej miles4 ,footnote #ajj3 ,the sense of the text and context appears to be this1 that as there are those who drink the rain-clouds and yet are parched with thirst1 so there are those who constantly practise religious duties and yet are still unblest4 ,footnote #aja3 ,the dhynas are the conditions of ecstasy1 enjoyed by the inhabitants of the ,brahmaloka heavens4 ,footnote #ajb3 ,the fortunate tree1 the tree of good omen1 the ,bodhi tree4 ,footnote #ajc3 ,the six organs of sense4 ,,chapter ,,iv ,bimbisra ,rga ,becomes a ,disciple ,and now those five men1 ,asvagit ,vshpa1 and the others1 having heard that he 7,kaundinya7 knew the law1 with humble mien and self-subdued1 their hands joined1 offered their homage1 and looked with reverence in the teacher's face4 ,tathgata1 by wise expedient1 caused them one by one to embrace the law4 ,and so from first to last the five ,bhikshus obtained reason and subdued their senses1 like the five stars which shine in heaven1 waiting upon the brightening moon4 ,at this time in the town of ,ku-i there was a noble's son called ,yasas2 lost in night-sleep suddenly he woke1 and when he saw his attendants all1 men and women1 with ill-clad bodies1 sleeping1 his heart was filled with loathing2 reflecting on the root of sorrow1 he thought how madly foolish men were immersed in it4 ,clothing himself1 and putting on his jewels1 he left his home and wandered forth2 then on the way he stood and cried aloud1 ,alas6 alas6 what endless chain of sorrows4 ,tathgata1 by night1 was walking forth1 and hearing sounds like these1 ,alas6 what sorrow1 forthwith replied1 ,you are welcome6 here1 on the other hand1 there is a place of rest--the most excellent1 refreshing1 ,nirvna1 quiet and unmoved1 free from sorrow4 ,yasas hearing ,buddha's exhortation1 there rose much joy within his heart4 ,and in the place of the disgust he felt1 the cooling streams of holy wisdom found their way1 as when one enters first a cold pellucid lake4 ,advancing then1 he came where ,buddha was--his person decked with common ornaments1 his mind already freed from all defects2 by power of the good root obtained in other births1 he quickly reached the fruit of an ,arhat4 ,the secret light of pure wisdom's virtue enabled him to understand1 on listening to the law2 just as a pure silken fabric with ease is dyed a different color4 ,thus having attained to self-illumination1 and done that which was to be done1 he was converted2 then looking at his person richly ornamented1 his heart was filled with shame4 ,tathgata knowing his inward thoughts1 in gthas spoke the following words3 ,though ornamented with jewels1 the heart may yet have conquered sense2 looking with equal mind on all that lives1 in such a case the outward form does not affect religion2 the body1 too1 may wear the ascetic's garb1 the heart1 meanwhile1 be immersed in worldly thoughts2 dwelling in lonely woods1 yet covetous of worldly show1 such men are after all mere worldlings2 the body may have a worldly guise1 the heart mount high to things celestial4 ,the layman and the hermit are the same1 when only both have banished thought of 'self1' but if the heart be twined with carnal bonds1 what use the marks of bodily attention8 ,he who wears martial decorations1 does so because by valor he has triumphed o'er an enemy--so he who wears the hermit's colored robe1 does so for having vanquished sorrow as his foe4 ,then he bade him come1 and be a member of his church2 and at the bidding1 lo6 his garments changed6 and he stood wholly attired in hermit's dress1 complete2 in heart and outward look1 a ,sramana4 ,now ,yasas had in former days some light companions1 in number fifty and four2 when these beheld their friend a hermit1 they1 too1 one by one1 attained true wisdom4 ,by virtue of deeds done in former births1 these deeds now bore their perfect fruit4 ,just as when burning ashes are sprinkled by water1 the water being dried1 the flame bursts forth4 ,so now1 with those above1 the disciples were altogether sixty1 all ,arhats2 entirely obedient and instructed in the law of perfect discipleship4 ,so perfected he taught them further3--,now ye have passed the stream and reached 'the other shore1' across the sea of birth and death2 what should be done1 ye now have done6 and ye may now receive the charity of others4 ,go then through every country1 convert those not yet converted2 throughout the world that lies burnt up with sorrow1 teach everywhere2 instruct those lacking right instruction4 ,go1 therefore6 each one travelling by himself2 filled with compassion1 go6 rescue and receive4 ,i too will go alone1 back to yonder ,kia-ke mountain2 where there are great ,rishis1 royal ,rishis1 ,brahman ,rishis too1 these all dwell there1 influencing men according to their schools4 ,the ,rishi ,ksyapa1 enduring pain1 reverenced by all the country1 making converts too of many1 him will ,i visit and convert4 ,then the sixty ,bhikshus respectfully receiving orders to preach1 each according to his fore-determined purpose1 following his inclination1 went through every land4 ,the honored of the world went on alone1 till he arrived at the ,kia-ke mountain1 then entering a retired religious dell1 he came to where the ,rishi ,ksyapa was4 ,now this one had a fire grot where he offered sacrifice1 where an evil ,nga dwelt1 who wandered here and there in search of rest1 through mountains and wild places of the earth4 ,the honored of the world1 wishing to instruct this hermit and convert him1 asked him1 on coming1 for a place to lodge that night4 ,ksyapa1 replying1 spake to ,buddha thus3--,i have no resting-place to offer for the night1 only this fire grot where ,i sacrifice2 this is a cool and fit place for the purpose1 but an evil dragon dwells there1 who is accustomed1 as he can1 to poison men4 ,buddha replied1 ,permit me only1 and for the night ,i'll take my dwelling there4 ,ksyapa made many difficulties1 but the world-honored one still asked the favor4 ,then ,ksyapa addressed ,buddha1 ,my mind desires no controversy1 only ,i have my fears and apprehensions1 but follow you your own good pleasure4 ,buddha forthwith stepped within the fiery grot1 and took his seat with dignity and deep reflection2 and now the evil ,nga seeing ,buddha1 belched forth in rage his fiery poison1 and filled the place with burning vapor4 ,but this could not affect the form of ,buddha4 ,throughout the abode the fire consumed itself1 the honored of the world still sat composed3 ,even as ,brahma1 in the midst of the kalpa-fire that burns and reaches to the ,brahma heavens1 still sits unmoved1 without a thought of fear or apprehension1 so ,buddha sat2 the evil ,nga seeing him1 his face glowing with peace1 and still unchanged1 ceased his poisonous blast1 his heart appeased2 he bent his head and worshipped4 ,ksyapa in the night seeing the fire-glow1 sighed3--,ah6 alas6 what misery6 this most distinguished man is also burnt up by the fiery ,nga4 ,then ,ksyapa and his followers at morning light came one and all to look4 ,now ,buddha having subdued the evil ,nga1 had straightway placed him in his ptra1 beholding which1 and seeing the power of ,buddha1 ,ksyapa conceived within him deep and secret thoughts3--,this ,gotama1 he thought1 is deeply versed in religion1 but still he said1 ',i am a master of religion4' ,then ,buddha1 as occasion offered1 displayed all kinds of spiritual changes1 influencing ,ksyapa's heart-thoughts1 changing and subduing them1 making his mind pliant and yielding1 until at length prepared to be a vessel of the true law1 he confessed that his poor wisdom could not compare with the complete wisdom of the world-honored one4 ,and so1 convinced at last1 humbly submitting1 he accepted right instruction4 ,thus ,u-pi-lo ,uravilva ,ksyapa1 and five hundred of his followers following their master1 virtuously submissive1 in turn received the teaching of the law4 ,ksyapa and all his followers were thus entirely converted4 ,the ,rishi then1 taking his goods and all his sacrificial vessels1 threw them together in the river1 which floated down upon the surface of the current4 ,nadi and ,gada1 brothers1 who dwelt down the stream1 seeing these articles of clothing and the rest floating along the stream disorderly1 said1 ,some great change has happened1 and deeply pained1 were restlessly concerned4 ,the two1 each with five hundred followers1 going up the stream to seek their brother4 ,seeing him now dressed as a hermit1 and all his followers with him1 having got knowledge of the miraculous law--strange thoughts engaged their minds--our brother having submitted thus1 we too should also follow him4 ,thus the three brothers1 with all their band of followers1 were brought to hear the lord's discourse on the comparison of a fire sacrifice3 and in the discourse he taught1 ,how the dark smoke of ignorance arises1 whilst confused thoughts1 like wood drilled into wood1 create the fire4 ,lust1 anger1 delusion1 these are as fire produced1 and these inflame and burn all living things4 ,thus the fire of grief and sorrow1 once enkindled1 ceases not to burn1 ever giving rise to birth and death2 but whilst this fire of sorrow ceases not1 yet are there two kinds of fire1 one that burns but has no fuel left4 ,so when the heart of man has once conceived distaste for sin1 this distaste removing covetous desire1 covetous desire extinguished1 there is rescue2 if once this rescue has been found1 then with it is born sight and knowledge1 by which distinguishing the streams of birth and death1 and practising pure conduct1 all is done that should be done1 and hereafter shall be no more life4 ,thus the thousand ,bhikshus hearing the world-honored preach1 all defects forever done away1 their minds found perfect and complete deliverance4 ,then ,buddha for the ,ksyapas' sakes1 and for the benefit of the thousand ,bhikshus1 having preached1 and done all that should be done1 himself with purity and wisdom and all the concourse of high qualities excellently adorned1 he gave them1 as in charity1 rules for cleansing sense4 ,the great ,rishi1 listening to reason1 lost all regard for bodily austerities1 and1 as a man without a guide1 was emptied of himself1 and learned discipleship4 ,and now the honored one and all his followers go forward to the royal city 7,rgagriha71 remembering1 as he did1 the ,magadha king1 and what he heretofore had promised4 ,the honored one when he arrived1 remained within the staff grove2 ,bimbisra ,rga hearing thereof1 with all his company of courtiers1 lords and ladies all surrounding him1 came to where the master was4 ,then at a distance seeing ,buddha seated1 with humbled heart and subdued presence1 putting off his common ornaments1 descending from his chariot1 forward he stepped2 even as ,sakra1 king of gods1 going to where ,brahmadeva-rga dwells4 ,bowing down at ,buddha's feet1 he asked him1 with respect1 about his health of body2 ,buddha in his turn1 having made inquiries1 begged him to be seated on one side4 ,then the king's mind reflected silently3--,this ,skya must have great controlling power1 to subject to his will these ,ksyapas who now are round him as disciples4 ,buddha1 knowing all thoughts1 spoke thus to ,ksyapa1 questioning him3--,what profit have you found in giving up your fire-adoring law8 ,ksyapa hearing ,buddha's words1 rising with dignity before the great assembly1 bowed lowly down1 and then with clasped hands and a loud voice addressing ,buddha1 said3--,the profit ,i received1 adoring the fire spirit1 was this--continuance in the wheel of life1 birth and death1 with all their sorrows growing--this service ,i have therefore cast away4 ,diligently ,i persevered in fire-worship1 seeking to put an end to the five desires1 in return ,i found desires endlessly increasing3 therefore have ,i cast off this service4 ,sacrificing thus to fire with many ,mantras1 ,i did but miss escape from birth2 receiving birth1 with it came all its sorrows1 therefore ,i cast it off and sought for rest4 ,i was versed1 indeed1 in self-affliction1 my mode of worship largely adopted1 and counted of all most excellent1 and yet ,i was opposed to highest wisdom4 ,therefore have ,i discarded it1 and gone in quest of the supreme ,nirvna4 ,removing from me birth1 old age1 disease1 and death1 ,i sought a place of undying rest and calm4 ,and as ,i gained the knowledge of this truth1 then ,i cast off the law of worshipping the fire4 ,the honored-of-the-world1 hearing ,ksyapa declaring his experience of truth1 wishing to move the world throughout to conceive a heart of purity and faith1 addressing ,ksyapa further1 said3 ,welcome6 great master1 welcome6 ,rightly have you distinguished law from law1 and well obtained the highest wisdom2 now before this great assembly1 pray you6 exhibit your excellent endowments2 as any rich and wealthy noble opens for view his costly treasures1 causing the poor and sorrow-laden multitude to increase their forgetfulness awhile2 and honor well your lord's instruction4 ,forthwith in presence of the assembly1 gathering up his body and entering ,samdhi1 calmly he ascended into space1 and there displayed himself1 walking1 standing1 sitting1 sleeping1 emitting fiery vapor from his body1 on his right and left side water and fire1 not burning and not moistening him4 ,then clouds and rain proceeded from him1 thunder with lightning shook the heaven and earth2 thus he drew the world to look in adoration1 with eyes undazzled as they gazed2 with different mouths1 but all in language one1 they magnified and praised this wondrous spectacle1 then afterwards drawn by spiritual force1 they came and worshipped at the master's feet1 exclaiming3--,buddha is our great teacher6 we are the honored one's disciples4 ,thus having magnified his work and finished all he purposed doing1 drawing the world as universal witness1 the assembly was convinced that he1 the world-honored1 was truly the ,omniscient6 ,buddha1 perceiving that the whole assembly was ready as a vessel to receive the law1 spoke thus to ,bimbisra ,rga3 ,listen now and understand3 ,the mind1 the thoughts1 and all the senses are subject to the law of life and death4 ,this fault of birth and death1 once understood1 then there is clear and plain perception4 ,obtaining this clear perception1 then there is born knowledge of self2 knowing oneself and with this knowledge laws of birth and death1 then there is no grasping and no sense-perception4 ,knowing oneself1 and understanding how the senses act1 then there is no room for ',i' 7soul7 or ground for framing it2 then all the accumulated mass of sorrow1 sorrows born from life and death1 being recognized as attributes of body1 and as this body is not ',i1' nor offers ground for ',i1' then comes the great superlative1 the source of peace unending4 ,this thought of 'self' gives rise to all these sorrows1 binding as with cords the world1 but having found there is no ',i' that can be bound1 then all these bonds are severed4 ,there are no bonds indeed--they disappear--and seeing this there is deliverance4 ,the world holds to this thought of ',i1' and so1 from this1 comes false apprehension4 ,of those who maintain the truth of it1 some say the ',i' endures1 some say it perishes2 taking the two extremes of birth and death1 their error is most grievous6 ,for if they say the ',i' is perishable1 the fruit they strive for1 too1 will perish2 and at some time there will be no hereafter3 this is indeed a meritless deliverance4 ,but if they say the ',i' is not to perish1 then in the midst of all this life and death there is but one identity as space1 which is not born and does not die4 ,if this is what they call the ',i1' then are all things living1 one--for all have this unchanging self--not perfected by any deeds1 but self-perfect4 ,if so1 if such a self it is that acts1 let there be no self-mortifying conduct1 the self is lord and master2 what need to do that which is done8 ,for if this ',i' is lasting and imperishable1 then reason would teach it never can be changed4 ,but now we see the marks of joy and sorrow1 what room for constancy then is here8 ,knowing that birth brings this deliverance then ,i put away all thought of sin's defilement2 the whole world1 everything1 endures6 what then becomes of this idea of rescue8 ,we cannot even talk of putting self away1 truth is the same as falsehood2 it is not ',i' that do a thing1 and who1 forsooth1 is he that talks of ',i'8 ,but if it is not ',i' that do the thing1 then there is no ',i' that does it1 and in the absence of these both1 there is no ',i' at all1 in very truth4 ,no doer and no knower1 no lord1 yet notwithstanding this1 there ever lasts this birth and death1 like morn and night ever recurring4 ,but now attend to me and listen3 ,the senses six and their six objects united cause the six kinds of knowledge1 these three united bring forth contact1 then the intervolved effects of recollection follow4 ,then like the burning glass and tinder through the sun's power cause fire to appear1 so through the knowledge born of sense and object1 the lord of knowledge 7self7 is born4 ,the shoot springs from the seed1 the seed is not the shoot1 not one and yet not different3 such is the birth of all that lives4 ,the honored of the world preaching the truth1 the equal and impartial paramrtha1 thus addressed the king with all his followers4 ,then ,king ,bimbisra filled with joy1 removing from himself defilement1 gained religious sight1 a hundred thousand spirits also1 hearing the words of the immortal law1 shook off and lost the stain of sin4 ,the ,great ,disciple ,becomes a ,hermit ,at this time ,bimbisra ,rga1 bowing his head1 requested the honored of the world to change his place of abode for the bamboo grove2 graciously accepting it1 ,buddha remained silent4 ,then the king1 having perceived the truth1 offered his adoration and returned to his palace4 ,the world-honored1 with the great congregation1 proceeded on foot1 to rest for awhile in the bamboo garden4 ,there he dwelt to convert all that breathed1 to kindle once for all the lamp of wisdom1 to establish ,brahma and the ,devas1 and to confirm the lives of saints and sages4 ,at this time ,asvagit and ,vshpa1 with heart composed and every sense subdued1 the time having come for begging food1 entered into the town of ,rgagriha4 ,unrivalled in the world were they for grace of person1 and in dignity of carriage excelling all4 ,the lords and ladies of the city seeing them1 were filled with joy2 those who were walking stood still1 those before waited1 those behind hastened on4 ,now the ,rishi ,kapila amongst all his numerous disciples had one of wide-spread fame1 whose name was ,sriputra2 he1 beholding the wonderful grace of the ,bhikshus1 their composed mien and subdued senses1 their dignified walk and carriage1 raising his hands1 inquiring1 said3 ,young in years1 but pure and graceful in appearance1 such as ,i before have never seen4 ,what law most excellent have you obeyed8 and who your master that has taught you8 and what the doctrine you have learned8 ,tell me1 ,i pray you1 and relieve my doubts4 ,then of the ,bhikshus1 one1 rejoicing at his question1 with pleasing air and gracious words1 replied3 ,the omniscient1 born of the ,ikshvku family1 the very first 'midst gods and men1 this one is my great master4 ,i am indeed but young1 the sun of wisdom has but just arisen1 how can ,i then explain the master's doctrine8 ,its meaning is deep and very hard to understand1 but now1 according to my poor wisdom1 ,i will recount in brief the master's doctrine3--',whatever things exist all spring from cause1 the principles of birth and death may be destroyed1 the way is by the means he has declared4' ,then the twice-born ,upata1 embracing heartily what he had heard1 put from him all sense-pollution1 and obtained the pure eyes of the law4 ,the former explanations he had trusted1 respecting cause and what was not the cause that there was nothing that was made1 but was made by ,isvara2 all this1 now that he had heard the rule of true causation1 understanding the wisdom of the no-self1 adding thereto the knowledge of the minute dust troubles1 which can never be overcome in their completeness but by the teaching of ,tathgata1 all this he now forever put away2 leaving no room for thought of self1 the thought of self will disappear4 ,who1 when the brightness of the sun gives light1 would call for the dimness of the lamp8 for1 like the severing the lotus1 the stem once cut1 the pods will also die4 ,so ,buddha's teaching cutting off the stem of sorrow1 no seeds are left to grow or lead to further increase4 ,then bowing at the ,bhikshu's feet1 with grateful mien1 he wended homewards4 ,the ,bhikshus after having begged their food1 likewise went back to the bamboo grove4 ,sriputra on his arrival home rested with joyful face and full of peace4 ,his friend1 the honored ,mugalin1 equally renowned for learning1 seeing ,sriputra in the distance1 his pleasing air and lightsome step1 spoke thus3--,as ,i now see thee1 there is an unusual look ,i notice2 your former nature seems quite changed1 the signs of happiness ,i now observe1 all indicate the possession of eternal truth3 these marks are not uncaused4 ,answering he said3 ,the words of the ,tathgata are such as never yet were spoken1 and then1 requested1 he declared what he had heard4 ,hearing the words and understanding them1 he too put off the world's defilement1 and gained the eyes of true religion1 the reward of a long-planted virtuous cause2 and1 as one sees by a lamp that comes to hand1 so he obtained an unmoved faith in ,buddha2 and now they both set out for ,buddha's presence1 with a large crowd of followers4 ,buddha seeing the two worthies coming1 thus spoke to his disciples3--,these two men who come shall be my two most eminent followers1 one unsurpassed for wisdom1 the other for powers miraculous4 ,and then with ,brahma's voice1 profound and sweet1 he forthwith bade them ,welcome6 ,here is the pure and peaceful law1 he said2 here the end of all discipleship6 ,their hands grasping the triple-staff1 their twisted hair holding the water-vessel1 hearing the words of ,buddha's welcome1 they forthwith changed into complete ,sramanas2 the leaders two and all their followers1 assuming the complete appearance of ,bhikshus1 with prostrate forms fell down at ,buddha's feet1 then rising1 sat beside him1 and with obedient heart listening to the word1 they all became ,arhats4 ,at this time there was a twice-born sage1 ,ksyapa ,shi-ming-teng1 celebrated and perfect in person1 rich in possessions1 and his wife most virtuous4 ,but all this he had left and become a hermit1 seeking the way of salvation4 ,and now in the way by the ,to-tseu tower he suddenly encountered ,skya ,muni1 remarkable for his dignified and illustrious appearance1 as the embroidered flag of a temple4 ,respectfully and reverently approaching1 with head bowed down1 he worshipped his feet1 whilst he said3 ,truly1 honored one1 you are my teacher1 and ,i am your follower3 much and long time have ,i been harassed with doubts1 oh6 would that you would light the lamp of knowledge4 ,buddha knowing that this twice-born sage was heartily desirous of finding the best mode of escape1 with soft and pliant voice1 he bade him come and welcome4 ,hearing his bidding and his heart complying1 losing all listlessness of body or spirit1 his soul embraced the terms of this most excellent salvation4 ,quiet and calm1 putting away defilement1 the great merciful1 as he alone knew how1 briefly explained the mode of this deliverance1 exhibiting the secrets of his law1 ending with the four indestructible acquirements4 ,the great sage1 everywhere celebrated1 was called ,mah ,ksyapa4 ,his original faith was that body and soul are different1 but he had also held that they are the same2 that there was both ,i and a place for ,i2 but now he forever cast away his former faith1 and considered only that sorrow is ever accumulating2 so by removing sorrow there will be no remains2 obedience to the precepts and the practice of discipline1 though not themselves the cause1 yet he considered these the necessary mode by which to find deliverance4 ,with equal and impartial mind1 he considered the nature of sorrow1 for evermore freed from a cleaving heart4 ,whether we think this is or this is not he thought1 both tend to produce a listless1 idle mode of life4 ,but when with equal mind we see the truth1 then certainty is produced and no more doubt4 ,if we rely for support on wealth or form1 then wild confusion and concupiscence result3 inconstant and impure4 ,but lust and covetous desire removed1 the heart of love and equal thoughts produced1 there can be then no enemies or friends1 but the heart is pitiful and kindly disposed to all1 and thus is destroyed the power of anger and of hate4 ,trusting to outward things and their relationships1 then crowding thoughts of every kind are gendered4 ,reflecting well1 and crushing out confusing thought1 then lust for pleasure is destroyed4 ,though born in the ,arpa world he saw that there would be a remnant of life still left2 unacquainted with the four right truths1 he had felt an eager longing for this deliverance1 for the quiet resulting from the absence of all thought4 ,and now putting away forever covetous desire for such a formless state of being1 his restless heart was agitated still1 as the stream is excited by the rude wind4 ,then entering on deep reflection in quiet he subdued his troubled mind1 and realized the truth of there being no self1 and that therefore birth and death are no realities2 but beyond this point he rose not3 his thought of self destroyed1 all else was lost4 ,but now the lamp of wisdom lit1 the gloom of every doubt dispersed1 he saw an end to that which seemed without an end2 ignorance finally dispelled1 he considered the ten points of excellence2 the ten seeds of sorrow destroyed1 he came once more to life1 and what he ought to do1 he did4 ,and now regarding with reverence the face of his lord1 he put away the three and gained the three2 so were there three disciples in addition to the three2 and as the three stars range around the ,trayastrimsas heaven1 waiting upon the three and five1 so the three wait on ,buddha4 ,conversion of the ,supporter of the ,orphans and ,destitute ,at this time there was a great householder whose name was ,friend of the ,orphaned and ,destitute2 he was very rich and widely charitable in helping the poor and needy4 ,now this man1 coming far away from the north1 even from the country of ,kosala1 stopped at the house of a friend whose name was ,sheu-lo4 ,hearing that ,buddha was in the world and dwelling in the bamboo grove near at hand1 understanding moreover his renown and illustrious qualities1 he set out that very night for the grove4 ,tathgata1 well aware of his character1 and that he was prepared to bring forth purity and faith1 according to the case1 called him by his true name1 and for his sake addressed him in words of religion3--,having rejoiced in the true law1 and being humbly desirous for a pure and believing heart1 thou hast overcome desire for sleep1 and art here to pay me reverence4 ,now then will ,i for your sake discharge fully the duties of a first meeting4 ,in your former births the root of virtue planted firm in pure and rare expectancy1 hearing now the name of ,buddha1 you rejoiced because you are a vessel fit for righteousness1 humble in mind1 but large in gracious deeds1 abundant in your charity to the poor and helpless4 ,the name you possess widespread and famous1 the just reward of former merit1 the deeds you now perform are done of charity3 done with the fullest purpose and of single heart4 ,now1 therefore1 take from me the charity of perfect rest1 and for this end accept my rules of purity4 ,my rules are full of grace1 able to rescue from destruction1 and cause a man to ascend to heaven and share in all its pleasures4 ,but yet to seek for these is a great evil1 for lustful longing in its increase brings much sorrow4 ,practise then the art of 'giving up' all search1 for 'giving up' desire is the joy of perfect rest4 ,know then6 that age1 disease1 and death1 these are the great sorrows of the world4 ,rightly considering the world1 we put away birth and old age1 disease and death2 but now because we see that men at large inherit sorrow caused by age1 disease1 and death1 we gather that when born in heaven1 the case is also thus2 for there is no continuance there for any1 and where there is no continuance there is sorrow1 and having sorrow there is no 'true self4' ,and if the state of 'no continuance' and of sorrow is opposed to 'self1' what room is there for such idea or ground for self8 ,know then6 that 'sorrow' is this very sorrow and its repetition is 'accumulation'2 destroy this sorrow and there is joy1 the way is in the calm and quiet place4 ,the restless busy nature of the world1 this ,i declare is at the root of pain4 ,stop then the end by choking up the source4 ,desire not either life or its opposite2 the raging fire of birth1 old age1 and death burns up the world on every side4 ,seeing the constant toil of birth and death we ought to strive to attain a passive state3 the final goal of ,sammata1 the place of immortality and rest4 ,all is empty6 neither 'self1' nor place for 'self1' but all the world is like a phantasy2 this is the way to regard ourselves1 as but a heap of composite qualities4 ,the nobleman1 hearing the spoken law1 forthwith attained the first degree of holiness3 he emptied as it were1 the sea of birth and death1 one drop alone remaining4 ,by practising1 apart from men1 the banishment of all desire1 he soon attained the one impersonal condition1 not as common folk do now-a-day who speculate upon the mode of true deliverance2 for he who does not banish sorrow-causing samskras does but involve himself in every kind of question2 and though he reaches to the highest form of being1 yet grasps not the one and only truth4 ,erroneous thoughts as to the joy of heaven are still entwined by the fast cords of lust4 ,the nobleman attending to the spoken law the cloud of darkness opened before the shining splendor4 ,thus he attained true sight1 erroneous views forever dissipated2 even as the furious winds of autumn sway to and fro and scatter all the heaped-up clouds4 ,he argued not that ,isvara was cause1 nor did he advocate some cause heretical1 nor yet again did he affirm there was no cause for the beginning of the world4 ,if the world was made by ,isvara deva1 there should be neither young nor old1 first nor after1 nor the five ways of birth2 and when once born there should be no destruction4 ,nor should there be such thing as sorrow or calamity1 nor doing wrong nor doing right2 for all1 both pure and impure deeds1 these must come from ,isvara deva4 ,again1 if ,isvara deva made the world there should be never doubt about the fact1 even as a son born of his father ever confesses him and pays him reverence4 ,men when pressed by sore calamity ought not to rebel against him1 but rather reverence him completely1 as the self-existent4 ,nor ought they to adore more gods than one4 ,again1 if ,isvara be the maker he should not be called the self-existent1 because in that he is the maker now he always should have been the maker2 but if ever making1 then ever self-remembering1 and therefore not the self-existent one--and if he made without a purpose then is he like the sucking child2 but if he made having an ever prompting purpose1 then is he not1 with such a purpose1 self-existent8 ,sorrow and joy spring up in all that lives1 these at least are not the works of ,isvara2 for if he causes grief and joy1 he must himself have love and hate2 but if he loves unduly1 or has hatred1 he cannot properly be named the self-existent4 ,again1 if ,isvara be the maker1 all living things should silently submit1 patient beneath the maker's power1 and then what use to practise virtue8 ,twere equal1 then1 the doing right or wrong3 there should be no reward of works2 the works themselves being his making1 then all things are the same with him1 the maker1 but if all things are one with him1 then our deeds1 and we who do them1 are also self-existent4 ,but if ,isvara be uncreated1 then all things1 being one with him1 are uncreated4 ,but if you say there is another cause beside him as creator1 then ,isvara is not the 'end of all'2 ,isvara1 who ought to be inexhaustible1 is not so1 and therefore all that lives may after all be uncreated--without a maker4 ,thus1 you see1 the thought of ,isvara is overthrown in this discussion2 and all such contradictory assertions should be exposed2 if not1 the blame is ours4 ,again1 if it be said self-nature is the maker1 this is as faulty as the first assertion2 nor has either of the ,hetuvidy sstras asserted such a thing as this1 till now4 ,that which depends on nothing cannot as a cause make that which is2 but all things round us come from a cause1 as the plant comes from the seed2 we cannot therefore say that all things are produced by self-nature4 ,again1 all things which exist spring not from one nature as a cause2 and yet you say self-nature is but one3 it cannot then be cause of all4 ,if you say that that self-nature pervades and fills all places1 if it pervades and fills all things1 then certainly it cannot make them too2 for there would be nothing1 then1 to make1 and therefore this cannot be the cause4 ,if1 again1 it fills all places and yet makes all things that exist1 then it should throughout 'all time' have made forever that which is4 ,but if you say it made things thus1 then there is nothing to be made 'in time'2 know then1 for certain1 self-nature cannot be the cause of all4 ,again1 they say that that self-nature excludes all modifications1 therefore all things made by it ought likewise to be free from modifications4 ,but we see1 in fact1 that all things in the world are fettered throughout by modifications2 therefore1 again1 we say that self-nature cannot be the cause of all4 ,if1 again1 you say that that self-nature is different from such qualities1 we answer1 since self-nature must have ever caused1 it cannot differ in its nature from itself2 but if the world be different from these qualities1 then self-nature cannot be the cause4 ,again1 if self-nature be unchangeable1 so things should also be without decay2 if we regard self-nature as the cause1 then cause and consequence of reason should be one2 but because we see decay in all things1 we know that they at least are caused4 ,again1 if self-nature be the cause1 why should we seek to find 'escape'8 for we ourselves possess this nature2 patient then should we endure both birth and death4 ,for let us take the case that one may find 'escape1' self-nature still will reconstruct the evil of birth4 ,if self-nature in itself be blind1 yet 'tis the maker of the world that sees4 ,on this account1 again1 it cannot be the maker1 because1 in this case1 cause and effect would differ in their character1 but in all the world around us1 cause and effect go hand in hand4 ,again1 if self-nature have no aim1 it cannot cause that which has such purpose4 ,we know on seeing smoke there must be fire1 and cause and result are ever classed together thus4 ,we are forbidden1 then1 to say an unthinking cause can make a thing that has intelligence4 ,the gold of which the cup is made is gold throughout from first to last1 self-nature1 then1 that makes these things1 from first to last must permeate all it makes4 ,once more1 if 'time' is maker of the world1 'twere needless then to seek 'escape1' for 'time' is constant and unchangeable3 let us in patience bear the 'intervals' of time4 ,the world in its successions has no limits1 the 'intervals' of time are boundless also4 ,those then who practise a religious life need not rely on 'methods' or 'expedients4' ,the ,to-lo-piu ,kiu-na1 the one strange ,sstra in the world1 although it has so many theories1 yet still1 be it known1 it is opposed to any single cause4 ,but if1 again1 you say that 'self' is maker1 then surely self should make things pleasingly2 but now things are not pleasing for oneself1 how then is it said that self is maker8 ,but if he did not wish to make things so1 then he who wishes for things pleasing1 is opposed to self1 the maker4 ,sorrow and joy are not self-existing1 how can these be made by self8 ,but if we allow that self was maker1 there should not be1 at least1 an evil karman2 but yet our deeds produce results both good and evil2 know then that 'self' cannot be maker4 ,but perhaps you say 'self' is the maker according to occasion1 and then the occasion ought to be for good alone4 ,but as good and evil both result from 'cause1' it cannot be that 'self' has made it so4 ,but if you adopt the argument--there is no maker--then it is useless practising expedients2 all things are fixed and certain of themselves3 what good to try to make them otherwise8 ,deeds of every kind1 done in the world1 do1 notwithstanding1 bring forth every kind of fruit2 therefore we argue all things that exist are not without some cause or other4 ,there is both 'mind' and 'want of mind'--all things come from fixed causation2 the world and all therein is not the result of 'nothing' as a cause4 ,the nobleman1 his heart receiving light1 perceived throughout the most excellent system of truth4 ,simple1 and of wisdom born2 thus firmly settled in the true doctrine he lowly bent in worship at the feet of ,buddha and with closed hands made his request3-- ,i dwell indeed at ,srvasti1 a land rich in produce1 and enjoying peace2 ,prasenagit is the great king thereof1 the offspring of the 'lion' family2 his high renown and fame spread everywhere1 reverenced by all both far and near4 ,now am ,i wishful there to found a ,vihra1 ,i pray you of your tenderness accept it from me4 ,i know the heart of ,buddha has no preferences1 nor does he seek a resting-place from labor1 but on behalf of all that lives refuse not my request4 ,buddha1 knowing the householder's heart1 that his great charity was now the moving cause--untainted and unselfish charity1 nobly considerate of the heart of all that lives--he said3 ,now you have seen the true doctrine1 your guileless heart loves to exercise its charity3 for wealth and money are inconstant treasures1 'twere better quickly to bestow such things on others4 ,for when a treasury has been burnt1 whatever precious things may have escaped the fire1 the wise man1 knowing their inconstancy1 gives freely1 doing acts of kindness with his saved possessions4 ,but the niggard guards them carefully1 fearing to lose them1 worn by anxiety1 but never fearing 'inconstancy1' and that accumulated sorrow1 when he loses all6 ,there is a proper time and a proper mode in charity2 just as the vigorous warrior goes to battle1 so is the man 'able to give'--he also is an able warrior2 a champion strong and wise in action4 ,the charitable man is loved by all1 well-known and far-renowned6 his friendship prized by the gentle and the good1 in death his heart at rest and full of joy6 ,he suffers no repentance1 no tormenting fear1 nor is he born a wretched ghost or demon6 this is the opening flower of his reward1 the fruit that follows--hard to conjecture6 ,in all the six conditions born there is no sweet companion like pure charity2 if born a ,deva or a man1 then charity brings worship and renown on every hand2 if born among the lower creatures1 the result of charity will follow in contentment got2 wisdom leads the way to fixed composure without dependence and without number1 and if we even reach the immortal path1 still by continuous acts of charity we fulfil ourselves in consequence of kindly charity done elsewhere4 ,training ourselves in the eightfold path of recollection1 in every thought the heart is filled with joy2 firm fixed in holy contemplation1 by meditation still we add to wisdom1 able to see aright the cause of birth and death2 having beheld aright the cause of these1 then follows in due order perfect deliverance4 ,the charitable man discarding earthly wealth1 nobly excludes the power of covetous desire2 loving and compassionate now1 he gives with reverence and banishes all hatred1 envy1 anger4 ,so plainly may we see the fruit of charity1 putting away all covetous and unbelieving ways1 the bands of sorrow all destroyed3 this is the fruit of kindly charity4 ,know then6 the charitable man has found the cause of final rescue2 even as the man who plants the sapling thereby secures the shade1 the flowers1 the fruit of the tree full grown2 the result of charity is even so1 its reward is joy and the great ,nirvna4 ,the charity which un-stores wealth leads to returns of well-stored fruit4 ,giving away our food we get more strength1 giving away our clothes we get more beauty1 founding religious rest-places we reap the perfect fruit of the best charity4 ,there is a way of giving1 seeking pleasure by it2 there is a way of giving1 coveting to get more2 some also give away to get a name for charity1 others to get the happiness of heaven1 others to avoid the pain of being poor hereafter1 but yours1 ,o friend6 is a charity without such thoughts3 the highest and the best degree of charity1 without self-interest or thought of getting more4 ,what your heart inclines you now to do1 let it be quickly done and well completed6 ,the uncertain and the lustful heart goes wandering here and there1 but the pure eyes of virtue opening1 the heart comes back and rests6 ,the nobleman accepting ,buddha's teaching1 his kindly heart receiving yet more light4 ,he invited ,upatishya1 his excellent friend1 to accompany him on his return to ,kosala2 and then going round to select a pleasant site1 he saw the garden of the heir-apparent1 ,geta1 the groves and limpid streams most pure4 ,proceeding where the prince was dwelling1 he asked for leave to buy the ground2 the prince1 because he valued it so much1 at first was not inclined to sell1 but said at last3--,if you can cover it with gold then1 but not else1 you may possess it4 ,the nobleman1 his heart rejoicing1 forthwith began to spread his gold4 ,then ,geta said3 ,i will not give1 why then spread you your gold8 ,the nobleman replied1 ,not give2 why then said you1 ',fill it with yellow gold'8 ,and thus they differed and contended both1 till they resorted to the magistrate4 ,meanwhile the people whispered much about his unwonted charity1 and ,geta too1 knowing the man's sincerity1 asked more about the matter3 what his reasons were4 ,on his reply1 ,i wish to found a ,vihra1 and offer it to the ,tathgata and all his ,bhikshu followers1 the prince1 hearing the name of ,buddha1 received at once illumination1 and only took one-half the gold1 desiring to share in the foundation3 ,yours is the land1 he said1 but mine the trees2 these will ,i give to ,buddha as my share in the offering4 ,then the noble took the land1 ,geta the trees1 and settled both in trust on ,sriputra4 ,then they began to build the hall1 laboring night and day to finish it4 ,lofty it rose and choicely decorated1 as one of the four kings' palaces1 in just proportions1 following the directions which ,buddha had declared the right ones4 ,never yet so great a miracle as this6 the priests shone in the streets of ,srvasti6 ,tathgata1 seeing the divine shelter1 with all his holy ones resorted to the place to rest4 ,no followers there to bow in prostrate service1 his followers rich in wisdom only4 ,the nobleman reaping his reward1 at the end of life ascended up to heaven1 leaving to sons and grandsons a good foundation1 through successive generations1 to plough the field of merit4 ,interview between ,father and ,son ,buddha in the ,magadha country employing himself in converting all kinds of unbelievers1 entirely changed them by the one and self-same law he preached1 even as the sun drowns with its brightness all the stars4 ,then leaving the city of the five mountains with the company of his thousand disciples1 and with a great multitude who went before and came after him1 he advanced towards the ,ni-kin mountain1 near ,kapilavastu2 and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine to present to his father1 the king4 ,and now1 in anticipation of his coming1 the royal teacher and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left what was taking place2 and they soon espied him 7,buddha7 as he advanced or halted on the way4 ,knowing that ,buddha was now returning to his country they hastened back and quickly announced the tidings1 ,the prince who wandered forth afar to obtain enlightenment1 having fulfilled his aim1 is now coming back4 ,the king hearing the news was greatly rejoiced1 and forthwith went out with his gaudy equipage to meet his son2 and the whole body of gentry belonging to the country1 went forth with him in his company4 ,gradually advancing he beheld ,buddha from afar1 his marks of beauty sparkling with splendor twofold greater than of yore2 placed in the middle of the great congregation he seemed to be even as ,brahma rga4 ,descending from his chariot and advancing with dignity1 the king was anxious lest there should be any religious difficulty in the way of instant recognition2 and now beholding his beauty he inwardly rejoiced1 but his mouth found no words to utter4 ,he reflected1 too1 how that he was still dwelling among the unconverted throng1 whilst his son had advanced and become a saint2 and although he was his son1 yet as he now occupied the position of a religious lord1 he knew not by what name to address him4 ,furthermore he thought with himself how he had long ago desired earnestly this interview1 which now had happened unawares4 ,meantime his son in silence took a seat1 perfectly composed and with unchanged countenance4 ,thus for some time sitting opposite each other1 with no expression of feeling the king reflected thus1 ,how desolate and sad does he now make my heart1 as that of a man1 who1 fainting1 longs for water1 upon the road espies a fountain pure and cold2 with haste he speeds towards it and longs to drink1 when suddenly the spring dries up and disappears4 ,thus1 now ,i see my son1 his well-known features as of old2 but how estranged his heart6 and how his manner high and lifted up6 ,there are no grateful outflowings of soul1 his feelings seem unwilling to express themselves2 cold and vacant there he sits2 and like a thirsty man before a dried-up fountain so am ,i4 ,still distant thus they sat1 with crowding thoughts rushing through the mind1 their eyes full met1 but no responding joy2 each looking at the other1 seemed as one thinking of a distant friend who gazes by accident upon his pictured form4 ,that you1 the king reflected1 who of right might rule the world1 even as that ,mndhtri rga1 should now go begging here and there your food6 what joy or charm has such a life as this8 ,composed and firm as ,sumeru1 with marks of beauty bright as the sunlight1 with dignity of step like the ox king1 fearless as any lion1 and yet receiving not the tribute of the world1 but begging food sufficient for your body's nourishment6 ,buddha1 knowing his father's mind1 still kept to his own filial purpose4 ,and then to open out his mind1 and moved with pity for the multitude of people1 by his miraculous power he rose in mid-air and with his hands appeared to grasp the sun and moon4 ,then he walked to and fro in space1 and underwent all kinds of transformation1 dividing his body into many parts1 then joining all in one again4 ,treading firm on water as on dry land1 entering the earth as in the water1 passing through walls of stone without impediment1 from the right side and the left water and fire produced6 ,the king1 his father1 filled with joy1 now dismissed all thought of son and father2 then upon a lotus throne1 seated in space1 he 7,buddha7 for his father's sake declared the law3-- ,i know that the king's heart is full of love and recollection1 and that for his son's sake he adds grief to grief2 but now let the bands of love that bind him1 thinking of his son1 be instantly unloosed and utterly destroyed4 ,ceasing from thoughts of love1 let your calmed mind receive from me1 your son1 religious nourishment such as no son has offered yet to father3 such do ,i present to you the king1 my father4 ,and what no father yet has from a son received1 now from your son you may accept1 a gift miraculous for any mortal king to enjoy1 and seldom had by any heavenly king6 ,the way superlative of life immortal ,i offer now the ,mahrga2 from accumulated deeds comes birth1 and as the result of deeds comes recompense4 ,knowing then that deeds bring fruit1 how diligent should you be to rid yourself of worldly deeds6 how careful that in the world your deeds should be only good and gentle6 ,fondly affected by relationship or firmly bound by mutual ties of love1 at end of life the soul goes forth alone--then1 only our good deeds befriend us4 ,whirled in the five ways of the wheel of life1 three kinds of deeds produce three kinds of birth1 and these are caused by lustful hankering1 each kind different in its character4 ,deprive these of their power by the practice now of proper deeds of body and of word2 by such right preparation1 day and night strive to get rid of all confusion of the mind and practise silent contemplation2 only this brings profit in the end1 besides this there is no reality2 for be sure6 the three worlds are but as the froth and bubble of the sea4 ,would you have pleasure1 or would you practise that which brings it near8 then prepare yourself by deeds that bring the fourth birth3 but still the five ways in the wheel of birth and death are like the uncertain wandering of the stars2 for heavenly beings too must suffer change3 how shall we find with men a hope of constancy2 ,nirvna6 that is the chief rest2 composure6 that the best of all enjoyments6 ,the five indulgences enjoyed by mortal kings are fraught with danger and distress1 like dwelling with a poisonous snake2 what pleasure1 for a moment1 can there be in such a case8 ,the wise man sees the world as compassed round with burning flames2 he fears always1 nor can he rest till he has banished1 once for all1 birth1 age1 and death4 ,infinitely quiet is the place where the wise man finds his abode2 no need of arms or weapons there6 no elephants or horses1 chariots or soldiers there6 ,subdued the power of covetous desire and angry thoughts and ignorance1 there's nothing left in the wide world to conquer6 ,knowing what sorrow is1 he cuts away the cause of sorrow4 ,this destroyed1 by practising right means1 rightly enlightened in the four true principles1 he casts off fear and escapes the evil ways of birth4 ,the king when first he saw his wondrous spiritual power of miracle rejoiced in heart2 but now his feelings deeply affected by the joy of hearing truth1 he became a perfect vessel for receiving true religion1 and with clasped hands he breathed forth his praise3 ,wonderful indeed6 the fruit of your resolve completed thus6 ,wonderful indeed6 the overwhelming sorrow passed away6 ,wonderful indeed1 this gain to me6 ,at first my sorrowing heart was heavy1 but now my sorrow has brought forth only profit6 ,wonderful indeed6 for now1 to-day1 ,i reap the full fruit of a begotten son4 ,it was right he should reject the choice pleasures of a monarch1 it was right he should so earnestly and with diligence practise penance2 it was right he should cast off his family and kin2 it was right he should cut off every feeling of love and affection4 ,the old ,rishi kings boasting of their penance gained no merit2 but you1 living in a peaceful1 quiet place1 have done all and completed all2 yourself at rest now you give rest to others1 moved by your mighty sympathy for all that lives6 ,if you had kept your first estate with men1 and as a ,kakravartin monarch ruled the world1 possessing then no self-depending power of miracle1 how could my soul have then received deliverance8 ,then there would have been no excellent law declared1 causing me such joy to-day2 no6 had you been a universal sovereign1 the bonds of birth and death would still have been unsevered1 but now you have escaped from birth and death2 the great pain of transmigration overcome1 you are able1 for the sake of every creature1 widely to preach the law of life immortal1 and to exhibit thus your power miraculous1 and show the deep and wide power of wisdom2 the grief of birth and death eternally destroyed1 you now have risen far above both gods and men4 ,you might have kept the holy state of a ,kakravartin monarch2 but no such good as this would have resulted4 ,thus his words of praise concluded1 filled with increased reverence and religious love1 he who occupied the honored place of a royal father1 bowed down respectfully and did obeisance4 ,then all the people of the kingdom1 beholding ,buddha's miraculous power1 and having heard the deep and excellent law1 seeing1 moreover1 the king's grave reverence1 with clasped hands bowed down and worshipped4 ,possessed with deep portentous thoughts1 satiated with sorrows attached to lay-life1 they all conceived a wish to leave their homes4 ,the princes1 too1 of the ,skya tribe1 their minds enlightened to perceive the perfect fruit of righteousness1 entirely satiated with the glittering joys of the world1 forsaking home1 rejoiced to join his company4 nanda1 ,nanda1 ,kin-pi1 ,anuruddha1 ,nandupananda1 with ,kundadana1 all these principal nobles and others of the ,skya family1 from the teaching of ,buddha became disciples and accepted the law4 ,the sons of the great minister of state1 ,udyin being the chief1 with all the royal princes following in order became recluses4 ,moreover1 the son of ,atal1 whose name was ,upli1 seeing all these princes and the sons of the chief minister becoming hermits1 his mind opening for conversion1 he1 too1 received the law of renunciation4 ,the royal father seeing his son possessing the great qualities of ,riddhi1 himself entered on the calm flowings of thought1 the gate of the true law of eternal life4 ,leaving his kingly estate and country1 lost in meditation1 he drank sweet dew4 ,practising his religious duties in solitude1 silent and contemplative he dwelt in his palace1 a royal ,rishi4 ,tathgata following a peaceable life1 recognized fully by his tribe1 repeating the joyful news of religion1 gladdened the hearts of all his kinsmen hearing him4 ,and now1 it being the right time for begging food1 he entered the ,kapila country2 in the city all the lords and ladies1 in admiration1 raised this chant of praise3 ,siddhrtha6 fully enlightened6 has come back again6 ,the news flying quickly in and out of doors1 the great and small came forth to see him2 every door and every window crowded1 climbing on shoulders1 bending down the eyes1 they gazed upon the marks of beauty on his person1 shining and glorious6 ,wearing his ,kashya garment outside1 the glory of his person from within shone forth1 like the sun's perfect wheel2 within1 without1 he seemed one mass of splendor4 ,those who beheld were filled with sympathizing joy2 their hands conjoined1 they wept for gladness2 and so they watched him as he paced with dignity the road1 his form collected1 all his organs well-controlled6 ,his lovely body exhibiting the perfection of religious beauty1 his dignified compassion adding to their regretful joy2 his shaven head1 his personal beauty sacrificed6 his body clad in dark and sombre vestment1 his manner natural and plain1 his unadorned appearance2 his circumspection as he looked upon the earth in walking6 ,he who ought to have had held over him the feather-shade1 they said1 whose hands should grasp 'the reins of the flying dragon1' see how he walks in daylight on the dusty road6 holding his alms-dish1 going to beg6 ,gifted enough to tread down every enemy1 lovely enough to gladden woman's heart1 with glittering vesture and with godlike crown reverenced he might have been by servile crowds6 ,but now1 his manly beauty hidden1 with heart restrained1 and outward form subdued1 rejecting the much-coveted and glorious apparel1 his shining body clad with garments gray1 what aim1 what object1 now6 ,hating the five delights that move the world1 forsaking virtuous wife and tender child1 loving the solitude1 he wanders friendless2 hard1 indeed1 for virtuous wife through the long night1 cherishing her grief2 and now to hear he is a hermit6 ,she inquires not now of the royal ,suddhodana if he has seen his son or not6 ,but as she views his beauteous person1 to think his altered form is now a hermit's6 hating his home1 still full of love2 his father1 too1 what rest for him6 ,and then his loving child ,rhula1 weeping with constant sorrowful desire6 ,and now to see no change1 or heart-relenting2 and this the end of such enlightenment6 ,all these attractive marks1 the proofs of a religious calling1 whereas1 when born1 all said1 these are marks of a 'great man1' who ought to receive tribute from the four seas6 ,and now to see what he has come to6 all these predictive words vain and illusive4 ,thus they talked together1 the gossiping multitude1 with confused accents4 ,tathgata1 his heart unaffected1 felt no joy and no regret4 ,but he was moved by equal love to all the world1 his one desire that men should escape the grief of lust2 to cause the root of virtue to increase1 and for the sake of coming ages1 to leave the marks of self-denial behind him1 to dissipate the clouds and mists of sensual desire4 ,he entered1 thus intentioned1 on the town to beg4 ,he accepted food both good or bad1 whatever came1 from rich or poor1 without distinction2 having filled his alms-dish1 he then returned back to the solitude4 ,receiving the ,getavana ,vihra ,the lord of the world1 having converted the people of ,kapilavastu according to their several circumstances1 his work being done1 he went with the great body of his followers1 and directed his way to the country of ,kosala1 where dwelt ,king ,prasenagit4 ,the ,getavana was now fully adorned1 and its halls and courts carefully prepared4 ,the fountains and streams flowed through the garden which glittered with flowers and fruit2 rare birds sat by the pools1 and on the land they sang in sweet concord1 according to their kind4 ,beautiful in every way as the palace of ,mount ,kilas1 such was the ,getavana4 ,then the noble friend of the orphans1 surrounded by his attendants1 who met him on the way1 scattering flowers and burning incense1 invited the lord to enter the ,getavana4 ,in his hand he carried a golden dragon-pitcher1 and bending low upon his knees he poured the flowing water as a sign of the gift of the ,getavana ,vihra for the use of the priesthood throughout the world4 ,the lord then received it1 with the prayer that overruling all evil influences it might give the kingdom permanent rest1 and that the happiness of ,anthapindada might flow out in countless streams4 ,then the king ,prasenagit1 hearing that the lord had come1 with his royal equipage went to the ,getavana to worship at the lord's feet4 ,having arrived and taken a seat on one side1 with clasped hands he spake to ,buddha thus3-- ,o that my unworthy and obscure kingdom should thus suddenly have met such fortune6 ,for how can misfortunes or frequent calamities possibly affect it1 in the presence of so great a man8 ,and now that ,i have seen your sacred features1 ,i may perhaps partake of the converting streams of your teaching4 ,a town although it is composed of many sections1 yet both ignoble and holy persons may enter the surpassing stream2 and so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze2 and as the birds which collect on ,mount ,sumeru are many1 and the various shades that blend in shining gold1 so an assembly may consist of persons of different capacities3 individually insignificant1 but a glorious body4 ,the desert master by nourishing the ,rishi1 procured a birth as the three leg1 or foot star2 worldly profit is fleeting and perishable1 religious profit is eternal and inexhaustible2 a man though a king is full of trouble1 a common man1 who is holy1 has everlasting rest4 ,buddha knowing the state of the king's heart--that he rejoiced in religion as ,sakrarga--considered the two obstacles that weighted him--viz41 too great love of money and of external pleasures1 then seizing the opportunity1 and knowing the tendencies of his heart1 he began1 for the king's sake1 to preach3 ,even those who1 by evil karma1 have been born in low degree1 when they see a person of virtuous character1 feel reverence for him2 how much rather ought an independent king1 who by his previous conditions of life has acquired much merit1 when he encounters ,buddha1 to conceive even more reverence4 ,nor is it difficult to understand1 that a country should enjoy more rest and peace1 by the presence of ,buddha1 than if he were not to dwell therein4 ,and now1 as ,i briefly declare my law1 let the ,mahrga listen and weigh my words1 and hold fast that which ,i deliver6 ,see now the end of my perfected merit1 my life is done1 there is for me no further body or spirit1 but freedom from all ties of kith or kin6 ,the good or evil deeds we do from first to last follow us as shadows2 most exalted then the deeds of the king of the law4 ,the prince who cherishes his people1 in the present life gains renown1 and hereafter ascends to heaven2 but by disobedience and neglect of duty1 present distress is felt and future misery6 ,as in old times ,lui-'ma rga1 by obeying the precepts1 was born in heaven1 whilst ,kin-pu rga1 doing wickedly1 at the end of life was born in misery4 ,now then1 for the sake of the great king1 ,i will briefly relate the good and evil law4 ,the great requirement is a loving heart6 to regard the people as we do an only son1 not to oppress1 not to destroy2 to keep in due check every member of the body1 to forsake unrighteous doctrine and walk in the straight path2 not to exalt one's self by treading down others1 but to comfort and befriend those in suffering2 not to exercise one's self in false theories1 nor to ponder much on kingly dignity1 nor to listen to the smooth words of false teachers4 ,not to vex one's self by austerities1 not to exceed or transgress the right rules of kingly conduct1 but to meditate on ,buddha and weigh his righteous law1 and to put down and adjust all that is contrary to religion2 to exhibit true superiority by virtuous conduct and the highest exercise of reason1 to meditate deeply on the vanity of earthly things1 to realize the fickleness of life by constant recollection2 to exalt the mind to the highest point of reflection1 to seek sincere faith 7truth7 with firm purpose2 to retain an inward sense of happiness resulting from one's self1 and to look forward to increased happiness hereafter2 to lay up a good name for distant ages1 this will secure the favor of ,tathgata1 as men now loving sweet fruit will hereafter be praised by their descendants4 ,there is a way of darkness out of light1 there is a way of light out of darkness2 there is darkness which follows after the gloom1 there is a light which causes the brightening of light4 ,the wise man1 leaving first principles1 should go on to get more light2 evil words will be repeated far and wide by the multitude1 but there are few to follow good direction3 ,it is impossible1 however1 to avoid result of works1 the doer cannot escape2 if there had been no first works1 there had been in the end no result of doing--no reward for good1 no hereafter joy2 but because works are done1 there is no escape4 ,let us then practise good works2 let us inspect our thoughts that we do no evil1 because as we sow so we reap4 ,as when enclosed in a four-stone mountain1 there is no escape or place of refuge for anyone1 so within this mountain-wall of old age1 birth1 disease1 and death1 there is no escape for the world4 ,only by considering and practising the true law can we escape from this sorrow-piled mountain4 ,there is1 indeed1 no constancy in the world1 the end of the pleasures of sense is as the lightning flash1 whilst old age and death are as the piercing bolts2 what profit1 then1 in doing iniquity6 ,all the ancient conquering kings1 who were as gods on earth1 thought by their strength to overcome decay2 but after a brief life they too disappeared4 ,the ,kalpa-fire will melt ,mount ,sumeru1 the water of the ocean will be dried up1 how much less can our human frame1 which is as a bubble1 expect to endure for long upon the earth6 ,the fierce wind scatters the thick mists1 the sun's rays encircle ,mount ,sumeru1 the fierce fire licks up the place of moisture1 so things are ever born once more to be destroyed6 ,the body is a thing of unreality1 kept through the suffering of the long night pampered by wealth1 living idly and in carelessness1 death suddenly comes and it is carried away as rotten wood in the stream6 ,the wise man1 expecting these changes1 with diligence strives against sloth2 the dread of birth and death acts as a spur to keep him from lagging on the road2 he frees himself from engagements1 he is not occupied with self-pleasing1 he is not entangled by any of the cares of life1 he holds to no business1 seeks no friendships1 engages in no learned career1 nor yet wholly separates himself from it2 for his learning is the wisdom of not-perceiving wisdom1 but yet perceiving that which tells him of his own impermanence2 having a body1 yet keeping aloof from defilement1 he learns to regard defilement as the greatest evil4 ,he knows that1 though born in the ,arpa world1 there is yet no escape from the changes of time2 his learning1 then1 is to acquire the changeless body2 for where no change is1 there is peace4 ,thus the possession of this changeful body is the foundation of all sorrow4 ,therefore1 again1 all who are wise make this their aim--to seek a bodiless condition2 all the various orders of sentient creatures1 from the indulgence of lust1 derive pain2 therefore all those in this condition ought to conceive a heart1 loathing lust2 putting away and loathing this condition1 then they shall receive no more pain2 though born in a state with or without an external form1 the certainty of future change is the root of sorrow2 for so long as there is no perfect cessation of personal being1 there can be1 certainly1 no absence of personal desire2 beholding1 in this way1 the character of the three worlds1 their inconstancy and unreality1 the presence of ever-consuming pain1 how can the wise man seek enjoyment therein8 ,when a tree is burning with fierce flames how can the birds congregate therein8 ,the wise man1 who is regarded as an enlightened sage1 without this knowledge is ignorant2 having this knowledge1 then true wisdom dawns2 without it1 there is no enlightenment4 ,to get this wisdom is the one aim1 to neglect it is the mistake of life4 ,all the teaching of the schools should be centred here2 without it is no true reason4 ,to recount this excellent system is not for those who dwell in family connection2 nor is it1 on that account1 not to be said1 for religion concerns a man individually4 ,burned up with sorrow1 by entering the cool stream1 all may obtain relief and ease2 the light of a lamp in a dark coom lights up equally objects of all colors1 so is it with those who devote themselves to religion--there is no distinction between the professed disciple and the unlearned4 ,sometimes the mountain-dweller falls into ruin1 sometimes the humble householder mounts up to be a ,rishi2 the want of faith is the engulfing sea1 the presence of disorderly belief is the rolling flood4 ,the tide of lust carries away the world2 involved in its eddies there is no escape2 wisdom is the handy boat1 reflection is the hold-fast4 ,the drum-call of religion1 the barrier of thought1 these alone can rescue from the sea of ignorance4 ,at this time the king1 sincerely attentive to the words of the ,all-wise1 conceived a distaste for the world's glitter and was dissatisfied with the pleasures of royalty1 even as one avoids a drunken elephant1 or returns to right reason after a debauch4 ,then all the heretical teachers1 seeing that the king was well affected to ,buddha1 besought the king1 with one voice1 to call on ,buddha to exhibit his miraculous gifts4 ,then the king addressed the lord of the world3 ,i pray you1 grant their request6 ,then ,buddha silently acquiesced4 ,and now all the different professors of religion1 the doctors who boasted of their spiritual power1 came together in a body to where ,buddha was2 then he manifested before them his power of miracle3 ascending up into the air1 he remained seated1 diffusing his glory as the light of the sun he shed abroad the brightness of his presence4 ,the heretical teachers were all abashed1 the people all were filled with faith4 ,then for the sake of preaching to his mother1 he forthwith ascended to the heaven of the thirty-three gods1 and for three months dwelt in heavenly mansions4 ,there he converted the occupants of that abode1 and having concluded his pious mission to his mother1 the time of his sojourn in heaven finished1 he forthwith returned1 the angels accompanying him on wing2 he travelled down a seven-gemmed ladder1 and again arrived at ,gambudvpa4 ,stepping down he alighted on the spot where all the ,buddhas return1 countless hosts of angels accompanied him1 conveying with them their palace abodes as a gift4 ,the people of ,gambudvipa1 with closed hands1 looking up with reverence1 beheld him4 ,escaping the ,drunken ,elephant and ,devadatta ,having instructed his mother in heaven with all the angel host1 and once more returned to men1 he went about converting those capable of it4 ,gutika1 ,gvaka1 ,sula1 and ,krna1 the noble's son ,anga and the son of the fearless king ,abhaya ,nyagrodha and the rest2 ,srkutaka1 ,upli the ,nirgrantha2 all these were thoroughly converted4 ,so also the king of ,gandhra1 whose name was ,fo-kia-lo2 he1 having heard the profound and excellent law1 left his country and became a recluse4 ,so also the demons ,himapati and ,vtagiri1 on the mountain ,vibhra1 were subdued and converted4 ,the ,brahmakrin ,prayantika1 on the mountain ,vagana1 by the subtle meaning of half a gtha1 he convinced and caused to rejoice in faith2 the village of ,dnamati had one ,ktadanta1 the head of the twice-born ,brahmans2 at this time he was sacrificing countless victims2 ,tathgata by means converted him1 and caused him to enter the true path4 ,on ,mount ,bhatika a heavenly being of eminent distinction1 whose name was ,pakasikha1 receiving the law1 attained ,dhyna2 in the village of ,vainushta1 he converted the mother of the celebrated ,nanda4 ,in the town of ,akavari1 he subdued the powerful mahbla spirit2 ,bhanabhadra1 ,sronadanta1 the malevolent and powerful ,ngas1 the king of the country and his harem1 received together the true law1 as he opened to them the gate of immortality4 ,in the celebrated ,viggi village1 ,kina and ,sila1 earnestly seeking to be born in heaven1 he converted and made to enter the right path4 ,the ,angulimla1 in that village of ,sumu1 through the exhibition of his divine power1 he converted and subdued2 there was that noble's son1 ,purigvana1 rich in wealth and stores as ,punavat1 directly he was brought to ,buddha1 accepting the doctrine1 he became vastly liberal4 ,so in that village of ,padatti he converted the celebrated ,patali1 and also ,patala1 brothers1 and both demons4 ,in ,bhidhavali there were two ,brahmans1 one called ,great-age1 the other ,brahma-age4 ,these by the power of a discourse he subdued1 and caused them to attain knowledge of the true law2 when he came to ,vaisl1 he converted all the ,raksha demons1 and the lion of the ,likkhavis1 and all the ,likkhavis1 ,saka the ,nirgrantha1 all these he caused to attain the true law4 ,hama kinkhava had a demon ,potala1 and another ,potalaka1 these he converted4 ,again he came to ,mount ,ala1 to convert the demon ,alava1 and a second called ,kumra1 and a third ,asidaka2 then going back to ,mount ,gaga he converted the demon ,kagana1 and ,kamo the ,yaksha1 with the sister and son4 ,then coming to ,benares1 he converted the celebrated ,katyyana2 then afterwards going1 by his miraculous power1 to ,sruvala1 he converted the merchants ,davakin and ,nikin1 and received their sandalwood hall1 exhaling its fragrant odors till now4 ,going then to ,mahvat1 he converted the ,rishi ,kapila1 and the ,muni remained with him2 his foot stepping on the stone1 the thousand-spoked twin-wheels appeared1 which never could be erased4 ,then he came to the place ,po-lo-na1 where he converted the demon ,po-lo-na2 coming to the country of ,mathur1 he converted the demon ,godama4 ,in the ,thurakusati he also converted ,pindapla2 coming to the village of ,vairaga1 he converted the ,brahman2 in the village of ,kalamasa1 he converted ,savasasin1 and also that celebrated ,agirivasa4 ,once more returning to the ,srvast country1 he converted the ,gautamas ,gtisruna and ,daktili2 returning to the ,kosala country1 he converted the leaders of the heretics ,vakrapali and all the ,brahmakrins4 ,coming to ,satavaka1 in the forest retreat1 he converted the heretical ,rishis1 and constrained them to enter the path of the ,buddha ,rishi4 ,coming to the country of ,ayodhy1 he converted the demon ,ngas2 coming to the country of ,kimbila1 he converted the two ,ngargas2 one called ,kimbila1 the other called ,klaka4 ,again coming to the ,vaggi country1 he converted the ,yaksha demon1 whose name was ,pisha1 the father and mother of ,ngara1 and the great noble also1 he caused to believe gladly in the true law4 ,coming to the ,kausrub country1 he converted ,goshira1 and the two ,upasiks1 ,vaguttar and her companion ,uvari2 and besides these1 many others1 one after the other4 ,coming to the country of ,gandhra he converted the ,nga ,apalla2 thus in due order all these air-going1 water-loving natures he completely converted and saved1 as the sun when he shines upon some dark and sombre cave4 ,at this time ,devadatta1 seeing the remarkable excellences of ,buddha1 conceived in his heart a jealous hatred2 losing all power of thoughtful abstraction he ever plotted wicked schemes1 to put a stop to the spread of the true law2 ascending the ,gridhrakta mount he rolled down a stone to hit ,buddha2 the stone divided into two parts1 each part passing on either side of him4 ,again1 on the royal highway he loosed a drunken1 vicious elephant4 ,with his raised trunk trumpeting as thunder he ran1 his maddened breath raising a cloud around him1 his wild pace like the rushing wind1 to be avoided more than the fierce tempest2 his trunk and tusks and tail and feet1 when touched only1 brought instant death4 ,thus he ran through the streets and ways of ,rgagriha1 madly wounding and killing men2 their corpses lay across the road1 their brains and blood scattered afar4 ,then all the men and women filled with fear1 remained indoors2 throughout the city there was universal terror1 only piteous shrieks and cries were heard2 beyond the city men were running fast1 hiding themselves in holes and dens4 ,tathgata1 with five hundred followers1 at this time came towards the city2 from tops of gates and every window1 men1 fearing for ,buddha1 begged him not to advance2 ,tathgata1 his heart composed and quiet1 with perfect self-possession1 thinking only on the sorrow caused by hate1 his loving heart desiring to appease it1 followed by guardian angel-ngas1 slowly approached the maddened elephant4 ,the ,bhikshus all deserted him1 nanda only remained by his side2 joined by every tie of duty1 his steadfast nature did not shake or quail4 ,the drunken elephant1 savage and spiteful1 beholding ,buddha1 came to himself at once1 and bending1 worshipped at his feet just as a mighty mountain falls to earth4 ,with lotus hand the master pats his head1 even as the moon lights up a flying cloud4 ,and now1 as he lay crouched before the master's feet1 on his account he speaks some sacred words3 ,the elephant cannot hurt the mighty dragon1 hard it is to fight with such a one2 the elephant desiring so to do will in the end obtain no happy state of birth2 deceived by lust1 anger1 and delusion1 which are hard to conquer1 but which ,buddha has conquered4 ,now1 then1 this very day1 give up this lust1 this anger and delusion6 ,you6 swallowed up in sorrow's mud6 if not now given up1 they will increase yet more and grow4 ,the elephant1 hearing ,buddha's words1 escaped from drunkenness1 rejoiced in heart2 his mind and body both found rest1 as one athirst finds joy who drinks of heavenly dew4 ,the elephant being thus converted1 the people around were filled with joy2 they all raised a cry of wonder at the miracle1 and brought their offerings of every kind4 ,the scarcely-good arrived at middle-virtue1 the middling-good passed to a higher grade1 the unbelieving now became believers1 those who believed were strengthened in their faith4 ,agtasatru1 mighty king1 seeing how ,buddha conquered the drunken elephant1 was moved at heart by thoughts profound2 then1 filled with joy1 he found a twofold growth of piety4 ,tathgata1 by exercise of virtue1 exhibited all kinds of spiritual powers2 thus he subdued and harmonized the minds of all1 and caused them in due order to attain religious truth1 and through the kingdom virtuous seeds were sown1 as at the first when men began to live4 ,but ,devadatta1 mad with rage1 because he was ensnared by his own wickedness1 at first by power miraculous able to fly1 now fallen1 dwells in lowest hell4 ,the ,lady mra ,sees ,buddha ,the lord of the world having finished his wide work of conversion conceived in himself a desire for ,nirvana4 ,accordingly proceeding from the city of ,rgagriha1 he went on towards the town of ,ptaliputra4 ,having arrived there1 he dwelt in the famous ,ptali ketiya4 ,now this town of ,ptaliputra is the frontier town of ,magadha1 defending the outskirts of the country4 ,ruling the country was a ,brahman of wide renown and great learning in the scriptures2 and there was also an overseer of the country1 to take the omens of the land with respect to rest or calamity4 ,at this time the king of ,magadha sent to that officer of inspection a messenger1 to warn and command him to raise fortifications in the neighborhood of the town for its security and protection4 ,and now the lord of the world1 as they were raising the fortifications1 predicted that in consequence of the ,devas and spirits who protected and kept the land1 the place should continue strong and free from calamity or destruction4 ,on this the heart of the overseer greatly rejoiced1 and he made religious offerings to ,buddha1 the law1 and the church4 ,buddha now leaving the city gate went on towards the river ,ganges4 ,the overseer1 from his deep reverence for ,buddha1 named the gate through which the lord had passed the ,gautama gate4 ,meanwhile the people all by the side of the river ,ganges went forth to pay reverence to the lord of the world4 ,they prepared for him every kind of religious offering1 and each one with his gaudy boat invited him to cross over4 ,the lord of the world1 considering the number of the boats1 feared lest by an appearance of partiality in accepting one1 he might hurt the minds of all the rest4 ,therefore in a moment1 by his spiritual power1 he transported himself and the great congregation across the river1 leaving this shore he passed at once to that1 signifying thereby the passage in the boat of wisdom from this world to ,nirvna3 a boat large enough to transport all that lives to save the world1 even as without a boat he crossed without hindrance the river ,ganges4 ,then all the people on the bank of the river1 with one voice1 raised a rapturous shout1 and all declared this ford should be called the ,gautama ford4 ,as the city gate is called the ,gautama gate1 so this ,gautama ford is so known through ages2 and shall be so called through generations to come4 ,then ,tathgata1 going forward still1 came to that celebrated ,kuli village1 where he preached and converted many2 again he went on to the ,ndi village1 where many deaths had occurred among the people4 ,the friends of the dead then came to the lord and asked1 ,where have our friends and relatives deceased1 now gone to be born1 after this life ended8 ,buddha1 knowing well the sequence of deeds1 answered each according to his several needs4 ,then going forward to ,vaisl1 he located himself in the mr grove4 ,the celebrated ,lady mr1 well affected to ,buddha1 went to that garden followed by her waiting women1 whilst the children from the schools paid her respect4 ,thus with circumspection and self-restraint1 her person lightly and plainly clothed1 putting away all her ornamented robes and all adornments of scent and flowers1 as a prudent and virtuous woman goes forth to perform her religious duties1 so she went on1 beautiful to look upon1 like any ,dev in appearance4 ,buddha seeing the lady in the distance approaching1 spake thus to all the ,bhikshus3-- ,this woman is indeed exceedingly beautiful1 able to fascinate the minds of the religious2 now then1 keep your recollection straight6 let wisdom keep your mind in subjection6 ,better fall into the fierce tiger's mouth1 or under the sharp knife of the executioner1 than to dwell with a woman and excite in yourselves lustful thoughts4 ,a woman is anxious to exhibit her form and shape1 whether walking1 standing1 sitting1 or sleeping4 ,even when represented as a picture1 she desires most of all to set off the blandishments of her beauty1 and thus to rob men of their steadfast heart6 ,how then ought you to guard yourselves8 ,by regarding her tears and her smiles as enemies1 her stooping form1 her hanging arms1 and all her disentangled hair as toils designed to entrap man's heart4 ,then how much more should you suspect her studied1 amorous beauty2 when she displays her dainty outline1 her richly ornamented form1 and chatters gayly with the foolish man6 ,ah1 then6 what perturbation and what evil thoughts1 not seeing underneath the horrid1 tainted shape1 the sorrows of impermanence1 the impurity1 the unreality6 ,considering these as the reality1 all lustful thoughts die out2 rightly considering these1 within their several limits1 not even an ,apsaras would give you joy4 ,but yet the power of lust is great with men1 and is to be feared withal2 take then the bow of earnest perseverance1 and the sharp arrow points of wisdom1 cover your head with the helmet of right-thought1 and fight with fixed resolve against the five desires4 ,better far with red-hot iron pins bore out both your eyes1 than encourage in yourselves lustful thoughts1 or look upon a woman's form with such desires4 ,lust beclouding a man's heart1 confused with woman's beauty1 the mind is dazed1 and at the end of life that man must fall into an 'evil way4' ,fear then the sorrow of that 'evil way6' and harbor not the deceits of women4 ,the senses not confined within due limits1 and the objects of sense not limited as they ought to be1 lustful and covetous thoughts grow up between the two1 because the senses and their objects are unequally yoked4 ,just as when two ploughing oxen are yoked together to one halter and cross-bar1 but not together pulling as they go1 so is it when the senses and their objects are unequally matched4 ,therefore1 ,i say1 restrain the heart1 give it no unbridled license4 ,thus ,buddha1 for the ,bhikshus' sake1 explained the law in various ways4 ,and now that mr lady gradually approached the presence of the lord2 seeing ,buddha seated beneath a tree1 lost in thought and wholly absorbed by it1 she recollected that he had a great compassionate heart1 and therefore she believed he would in pity receive her garden grove4 ,with steadfast heart and joyful mien and rightly governed feelings1 her outward form restrained1 her heart composed1 bowing her head at ,buddha's feet1 she took her place as the lord bade her1 whilst he in sequence right declared the law3-- ,your heart1 ,o lady6 seems composed and quieted1 your form without external ornaments2 young in years and rich1 you seem well-talented as you are beautiful4 ,that one1 so gifted1 should by faith be able to receive the law of righteousness is1 indeed1 a rare thing in the world6 ,the wisdom of a master derived from former births1 enables him to accept the law with joy3 this is not rare2 but that a woman1 weak of will1 scant in wisdom1 deeply immersed in love1 should yet be able to delight in piety1 this1 indeed1 is very rare4 ,a man born in the world1 by proper thought comes to delight in goodness1 he recognizes the impermanence of wealth and beauty1 and looks upon religion as his best ornament4 ,he feels that this alone can remedy the ills of life and change the fate of young and old2 the evil destiny that cramps another's life cannot affect him1 living righteously2 always removing that which excites desire1 he is strong in the absence of desire2 seeking to find1 not what vain thoughts suggest1 but that to which religion points him4 ,relying on external help1 he has sorrow2 self-reliant1 there is strength and joy4 ,but in the case of woman1 from another comes the labor1 and the nurture of another's child4 ,thus then should everyone consider well1 and loathe and put away the form of woman4 mr1 the lady1 hearing the law1 rejoiced4 ,her wisdom strengthened1 and still more enlightened1 she was enabled to cast off desire1 and of herself dissatisfied with woman's form1 was freed from all polluting thoughts4 ,though still constrained to woman's form1 filled with religious joy1 she bowed at ,buddha's feet and spoke3 ,oh6 may the lord1 in deep compassion1 receive from me1 though ignorant1 this offering1 and so fulfil my earnest vow4 ,then ,buddha knowing her sincerity1 and for the good of all that lives1 silently accepted her request1 and caused in her full joy1 in consequence2 whilst all her friends attentive1 grew in knowledge1 and1 after adoration1 went back home4 ,,chapter ,v ,by ,spiritual ,power ,fixing ,his ,term of ,years ,at this time the great men among the ,likkhavis1 hearing that the lord of the world had entered their country and was located in the mr garden1 went thither riding in their gaudy chariots with silken canopies1 and clothed in gorgeous robes1 both blue and red and yellow and white1 each one with his own cognizance4 ,accompanied by their body guard surrounding them1 they went2 others prepared the road in front2 and with their heavenly crowns and flower-bespangled robes they rode1 richly dight with every kind of costly ornament4 ,their noble forms resplendent increased the glory of that garden grove2 now taking off the five distinctive ornaments1 alighting from their chariots1 they advanced afoot4 ,slowly thus1 with bated breath1 their bodies reverent they advanced4 ,then they bowed down and worshipped ,buddha's foot1 and1 a great multitude1 they gathered round the lord1 shining as the sun's disc1 full of radiance4 ,there was the lion ,likkhavi1 among the ,likkhavis the senior1 his noble form bold as the lion's1 standing there with lion eyes1 but without the lion's pride1 taught by the ,skya lion1 who thus began3 ,great and illustrious personages1 famed as a tribe for grace and comeliness6 put aside1 ,i pray1 the world's high thoughts1 and now accept the abounding lustre of religious teaching4 ,wealth and beauty1 scented flowers and ornaments like these1 are not to be compared for grace with moral rectitude6 ,your land productive and in peaceful quiet--this is your great renown2 but true gracefulness of body and a happy people depend upon the heart well-governed4 ,add but to this a reverent feeling for religion1 then a people's fame is at its height6 a fertile land and all the dwellers in it1 as a united body1 virtuous6 ,to-day then learn this virtue1 cherish with carefulness the people1 lead them as a body in the right way of rectitude1 even as the ox-king leads the way across the river-ford4 ,if a man with earnest recollection ponder on things of this world and the next1 he will consider how by right behavior right morals he prepares1 as the result of merit1 rest in either world4 ,for all in this world will exceedingly revere him1 his fame will spread abroad through every part1 the virtuous will rejoice to call him friend1 and the outflowings of his goodness will know no bounds forever4 ,the precious gems found in the desert wilds are all from earth engendered2 moral conduct1 likewise1 as the earth1 is the great source of all that is good4 ,by this1 without the use of wings1 we fly through space1 we cross the river needing not a handy boat2 but without this a man will find it hard indeed to cross the stream of sorrow or stay the rush of sorrow4 ,as when a tree with lovely flowers and fruit1 pierced by some sharp instrument1 is hard to climb1 so is it with the much-renowned for strength and beauty1 who break through the laws of moral rectitude6 ,sitting upright in the royal palace1 the heart of the king was grave and majestic2 with a view to gain the merit of a pure and moral life1 he became a convert of a great ,rishi4 ,with garments dyed and clad with hair1 shaved1 save one spiral knot1 he led a hermit's life1 but1 as he did not rule himself with strict morality1 he was immersed in suffering and sorrow4 ,each morn and eve he used the three ablutions1 sacrificed to fire and practised strict austerity1 let his body be in filth as the brute beast1 passed through fire and water1 dwelt amidst the craggy rocks1 inhaled the wind1 drank from the ,ganges' stream1 controlled himself with bitter fasts--but all6 far short of moral rectitude4 ,for though a man inure himself to live as any brute1 he is not on that account a vessel of the righteous law2 whilst he who breaks the laws of right behavior invites detraction1 and is one no virtuous man can love2 his heart is ever filled with boding fear1 his evil name pursues him as a shadow4 ,having neither profit nor advantage in this world1 how can he in the next world reap content8 ,therefore the wise man ought to practise pure behavior2 passing through the wilderness of birth and death1 pure conduct is to him a virtuous guide4 ,from pure behavior comes self-power1 which frees a man from many dangers2 pure conduct1 like a ladder1 enables us to climb to heaven4 ,those who found themselves on right behavior1 cut off the source of pain and grief2 but they who by transgression destroy this mind1 may mourn the loss of every virtuous principle4 ,to gain this end first banish every ground of 'self'2 this thought of 'self' shades every lofty aim1 even as the ashes that conceal the fire1 treading on which the foot is burned4 ,pride and indifference shroud this heart1 too1 as the sun is obscured by the piled-up clouds2 supercilious thoughts root out all modesty of mind1 and sorrow saps the strongest will4 ,as age and disease waste youthful beauty1 so pride of self destroys all virtue2 the ,devas and ,asuras1 thus from jealousy and envy1 raised mutual strife4 ,the loss of virtue and of merit which we mourn1 proceeds from 'pride of self' throughout2 and as ,i am a conqueror amid conquerors1 so he who conquers self is one with me4 ,he who little cares to conquer self1 is but a foolish master2 beauty1 or earthly things1 family renown and such things1 all are utterly inconstant1 and what is changeable can give no rest of interval4 ,if in the end the law of entire destruction is exacted1 what use is there in indolence and pride8 ,covetous desire is the greatest source of sorrow1 appearing as a friend in secret 'tis our enemy4 ,as a fierce fire excited from within a house1 so is the fire of covetous desire3 the burning flame of covetous desire is fiercer far than fire which burns the world4 ,for fire may be put out by water in excess1 but what can overpower the fire of lust8 ,the fire which fiercely burns the desert grass dies out1 and then the grass will grow again2 but when the fire of lust burns up the heart1 then how hard for true religion there to dwell6 for lust seeks worldly pleasures1 these pleasures add to an impure karman2 by this evil karman a man falls into perdition1 and so there is no greater enemy to man than lust4 ,lusting1 man gives way to amorous indulgence1 by this he is led to practise every kind of lustful longing2 indulging thus1 he gathers frequent sorrow4 ,no greater evil is there than lust4 ,lust is a dire disease1 and the foolish master stops the medicine of wisdom4 ,the study of heretical books not leading to right thought1 causes the lustful heart to increase and grow1 for these books are not correct on the points of impermanency1 the non-existence of self1 and any object ground for 'self4' ,but a true and right apprehension through the power of wisdom1 is effectual to destroy that false desire1 and therefore our object should be to practise this true apprehension4 ,right apprehension once produced then there is deliverance from covetous desire1 for a false estimate of excellency produces a covetous desire to excel1 whilst a false view of demerit produces anger and regret2 but the idea of excelling and also of inferiority 7in the sense of demerit7 both destroyed1 the desire to excel and also anger 7on account of inferiority7 are destroyed4 ,anger6 how it changes the comely face1 how it destroys the loveliness of beauty6 ,anger dulls the brightness of the eye1 chokes all desire to hear the principles of truth1 cuts and divides the principle of family affection1 impoverishes and weakens every worldly aim4 ,therefore let anger be subdued1 yield not to the angry impulse2 he who can hold his wild and angry heart is well entitled 'illustrious charioteer4' ,for men call such a one 'illustrious team-breaker' who can with bands restrain the unbroken steed2 so anger not subdued1 its fire unquenched1 the sorrow of repentance burns like fire4 ,a man who allows wild passion to arise within1 himself first burns his heart1 then after burning adds the wind thereto which ignites the fire again1 or not1 as the case may be4 ,the pain of birth1 old age1 disease1 and death1 press heavily upon the world1 but adding 'passion' to the score1 what is this but to increase our foes when pressed by foes8 ,but rather1 seeing how the world is pressed by throngs of grief1 we ought to encourage in us love1 and as the world produces grief on grief1 so should we add as antidotes unnumbered remedies4 ,tathgata1 illustrious in expedients1 according to the disease1 thus briefly spoke2 even as a good physician in the world1 according to the disease1 prescribes his medicine4 ,and now the ,likkhavis1 hearing the sermon preached by ,buddha1 arose forthwith and bowed at ,buddha's feet1 and joyfully they placed them on their heads4 ,then they asked both ,buddha and the congregation on the morrow to accept their poor religious offerings4 ,but ,buddha told them that already mr had invited him4 ,on this the ,likkhavis1 harboring thoughts of pride and disappointment1 said3 ,why should that one take away our profit8 ,but1 knowing ,buddha's heart to be impartial and fair1 they once again regained their cheerfulness4 ,tathgata1 moreover1 nobly seizing the occasion1 appeasing them1 produced within a joyful heart2 and so subdued1 their grandeur of appearance came again1 as when a snake subdued by charms glistens with shining skin4 ,and now1 the night being passed1 the signs of dawn appearing1 ,buddha and the great assembly go to the abode of mr1 and having received her entertainment1 they went on to the village of ,pi-nau1 and there he rested during the rainy season2 the three months' rest being ended1 again he returned to ,vaisli1 and dwelt beside the ,monkey ,tank2 sitting there in a shady grove1 he shed a flood of glory from his person2 aroused thereby1 ,mra ,pisuna came to the place where ,buddha was1 and with closed palms exhorted him thus3 ,formerly1 beside the ,nairagan river1 when you had accomplished your true and steadfast aim1 you said1 ',when ,i have done all ,i have to do1 then will ,i pass at once to ,nirvna'2 and now you have done all you have to do1 you should1 as then you said1 pass to ,nirvna4 ,then ,buddha spake to ,pisuna3 ,the time of my complete deliverance is at hand1 but let three months elapse1 and ,i shall reach ,nirvna4 ,then ,mra1 knowing that ,tathgata had fixed the time for his emancipation1 his earnest wish being thus fulfilled1 joyous returned to his abode in heaven4 ,tathgata1 seated beneath a tree1 straightway was lost in ecstasy1 and willingly rejected his allotted years1 and by his spiritual power fixed the remnant of his life4 ,on this1 ,tathgata thus giving up his years1 the great earth shook and quaked through all the limits of the universe2 great flames of fire were seen around1 the tops of ,sumeru were shaken1 from heaven there rained showers of flying stones1 a whirling tempest rose on every side1 the trees were rooted up and fell1 heavenly music rose with plaintive notes1 whilst angels for a time were joyless4 ,buddha rising from out his ecstasy1 announced to all the world3 ,now have ,i given up my term of years2 ,i live henceforth by power of faith2 my body like a broken chariot stands1 no further cause of 'coming' or of 'going'2 completely freed from the three worlds1 ,i go enfranchised1 as a chicken from its egg4 ,the ,differences of the ,likkhavis ,the venerable nanda1 seeing the earth shaking on every side1 his heart was tearful and his hair erect2 he asked the cause thereof of ,buddha4 ,buddha replied3 nanda6 ,i have fixed three months to end my life1 the rest of life ,i utterly give up2 this is the reason why the earth is greatly shaken4 nanda1 hearing the instruction of ,buddha1 was moved with pity and the tears flowed down his face1 even as when an elephant of mighty strength shakes the sandal-wood tree4 ,thus was nanda shaken and his mind perturbed1 whilst down his cheeks the tears1 like drops of perfume1 flowed2 so much he loved the lord his master1 so full of kindness was he1 and1 as yet1 not freed from earthly thoughts4 ,thinking then on these four things alone1 he gave his grief full liberty1 nor could he master it1 but said1 ,now ,i hear the lord declare that he has fixed for good his time to die1 my body fails1 my strength is gone1 my mind is dazed1 my soul is all discordant1 and all the words of truth forgotten2 a wild deserted waste seems heaven and earth4 ,have pity6 save me1 master6 perish not so soon6 ,perished with bitter cold1 ,i chanced upon a fire--forthwith it disappeared4 ,wandering amid the wilds of grief and pain1 deceived1 confused1 ,i lost my way--suddenly a wise and prudent guide encountered me1 but hardly saved from my bewilderment1 he once more vanished4 ,like some poor man treading through endless mud1 weary and parched with thirst1 longs for the water1 suddenly he lights upon a cool refreshing lake1 he hastens to it--lo6 it dries before him4 ,the deep blue1 bright1 refulgent eye1 piercing through all the worlds1 with wisdom brightens the dark gloom1 the darkness for a moment is dispelled4 ,as when the blade shoots through the yielding earth1 the clouds collect and we await the welcome shower1 then a fierce wind drives the big clouds away1 and so with disappointed hope we watch the dried-up field6 ,deep darkness reigned for want of wisdom1 the world of sentient creatures groped for light1 ,tathgata lit up the lamp of wisdom1 then suddenly extinguished it--ere he had brought it out4 ,buddha1 hearing nanda speaking thus1 grieved at his words1 and pitying his distress1 with soothing accents and with gentle presence spake with purpose to declare the one true law3-- ,if men but knew their own nature1 they would not dwell in sorrow2 everything that lives1 whate'er it be1 all this is subject to destruction's law2 ,i have already told you plainly1 the law of things 'joined' is to 'separate'2 the principle of kindness and of love is not abiding1 'tis better then to reject this pitiful and doting heart4 ,all things around us bear the stamp of instant change2 born1 they perish2 no self-sufficiency2 those who would wish to keep them long1 find in the end no room for doing so4 ,if things around us could be kept for aye1 and were not liable to change or separation1 then this would be salvation6 where then can this be sought8 ,you1 and all that lives1 can seek in me this great deliverance6 ,that which you may all attain ,i have already told you1 and tell you1 to the end4 ,why then should ,i preserve this body8 ,the body of the excellent law shall long endure6 ,i am resolved2 ,i look for rest6 ,this is the one thing needful4 ,so do ,i now instruct all creatures1 and as a guide1 not seen before1 ,i lead them2 prepare yourselves to cast off consciousness1 fix yourselves well in your own island4 ,those who are thus fixed mid-stream1 with single aim and earnestness striving in the use of means1 preparing quietly a quiet place1 not moved by others' way of thinking1 know well1 such men are safe on the law's island4 ,fixed in contemplation1 lighted by the lamp of wisdom1 they have thus finally destroyed ignorance and gloom4 ,consider well the world's four bounds1 and dare to seek for true religion only2 forget 'yourself1' and every 'ground of self1' the bones1 the nerves1 the skin1 the flesh1 the mucus1 the blood that flows through every vein2 behold these things as constantly impure1 what joy then can there be in such a body8 every sensation born from cause1 like the bubble floating on the water4 ,the sorrow coming from the consciousness of birth and death and inconstancy1 removes all thought of joy--the mind acquainted with the law of production1 stability1 and destruction1 recognizes how again and once again things follow or succeed one another with no endurance4 ,but thinking well about ,nirvna1 the thought of endurance is forever dismissed2 we see how the samskras from causes have arisen1 and how these aggregates will again dissolve1 all of them impermanent4 ,the foolish man conceives the idea of 'self1' the wise man sees there is no ground on which to build the idea of 'self1' thus through the world he rightly looks and well concludes1 all1 therefore1 is but evil2 the aggregate amassed by sorrow must perish in the end6 if once confirmed in this conviction1 that man perceives the truth4 ,this body1 too1 of ,buddha now existing soon will perish3 the law is one and constant1 and without exception4 ,buddha having delivered this excellent sermon1 appeased the heart of nanda4 ,then all the ,likkhavis1 hearing the report1 with fear and apprehension assembled in a body2 devoid of their usual ornaments1 they hastened to the place where ,buddha was4 ,having saluted him according to custom1 they stood on one side1 wishing to ask him a question1 but not being able to find words4 ,buddha1 knowing well their heart1 by way of remedy1 in the right use of means1 spake thus3-- ,now ,i perfectly understand that you have in your minds unusual thoughts1 not referring to worldly matters1 but wholly connected with subjects of religion2 and now you wish to hear from me1 what may be known respecting the report about my resolve to terminate my life1 and my purpose to put an end to the repetition of birth4 ,impermanence is the nature of all that exists1 constant change and restlessness its conditions2 unfixed1 unprofitable1 without the marks of long endurance4 ,in ancient days the ,rishi kings1 ,vasishtha ,rishi1 ,mndhtri1 the ,kakravartin monarchs1 and the rest1 these and all others like them1 the former conquerors1 who lived with strength like svara1 these all have long ago perished1 not one remains till now2 the sun and moon1 ,sakra himself1 and the great multitude of his attendants1 will all1 without exception1 perish2 there is not one that can for long endure2 all the ,buddhas of the past ages1 numerous as the sands of the ,ganges1 by their wisdom enlightening the world1 have all gone out as a lamp2 all the ,buddhas yet to come will also perish in the same way2 why then should ,i alone be different8 ,i too will pass into ,nirvana2 but as they prepared others for salvation1 so now should you press forward in the path2 ,vaisli may be glad indeed1 if you should find the way of rest6 ,the world1 in truth1 is void of help1 the 'three worlds' not enough for joy--stay then the course of sorrow1 by engendering a heart without desire4 ,give up for good the long and straggling way of life1 press onward on the northern track1 step by step advance along the upward road1 as the sun skirts along the western mountains4 ,at this time the ,likkhavis1 with saddened hearts1 went back along the way2 lifting their hands to heaven and sighing bitterly3 ,alas6 what sorrow this6 ,his body like the pure gold mountain1 the marks upon his person so majestic1 ere long and like a towering crag he falls2 not to live1 then why not1 'not to love'8 ,the powers of birth and death1 weakened awhile1 the lord ,tathgata1 himself the fount of wisdom appeared1 and now to give it up and disappear6 without a saviour now1 what check to sorrow8 ,the world long time endured in darkness1 and men were led by a false light along the way--when lo6 the sun of wisdom rose2 and now1 again1 it fades and dies--no warning given4 ,behold the whirling waves of ignorance engulfing all the world6 ,why is the bridge or raft of wisdom in a moment cut away8 ,the loving and the great physician king came with remedies of wisdom1 beyond all price1 to heal the hurts and pains of men--why suddenly goes he away8 ,the excellent and heavenly flag of love adorned with wisdom's blazonry1 embroidered with the diamond heart1 the world not satisfied with gazing on it1 the glorious flag of heavenly worship6 ,why in a moment is it snapped8 ,why such misfortune for the world1 when from the tide of constant revolutions a way of escape was opened--but now shut again6 and there is no escape from weary sorrow6 ,tathgata1 possessed of fond and loving heart1 now steels himself and goes away2 he holds his heart so patient and so loving1 and1 like the ,wai-ka-ni flower1 with thoughts cast down1 irresolute and tardy1 he goes depressed along the road4 ,or like a man fresh from a loved one's grave1 the funeral past and the last farewell taken1 comes back with anxious look4 ,parinirvna ,when ,buddha went towards the place of his ,nirvna1 the city of ,vaisli was as if deserted1 as when upon a dark and cloudy night the moon and stars withdraw their shining4 ,the land that heretofore had peace1 was now afflicted and distressed2 as when a loving father dies1 the orphan daughter yields to constant grief4 ,her personal grace unheeded1 her clever skill but lightly thought of1 with stammering lips she finds expression for her thoughts2 how poor her brilliant wit and wisdom now6 ,her spiritual powers ill regulated without attractiveness1 her loving heart faint and fickle1 exalted high but without strength1 and all her native grace neglected2 such was the case at ,vaisli2 all outward show now fallen1 like autumn verdure in the fields bereft of water1 withered up and dry2 or like the smoke of a half-smouldering fire1 or like those who having food before them yet forget to eat1 so these forgot their common household duties1 and nought prepared they for the day's emergencies4 ,thinking thus on ,buddha1 lost in deep reflection1 silent they sat nor spoke a word4 ,and now the lion ,likkhavis manfully enduring their great sorrow1 with flowing tears and doleful sighs1 signifying thereby their love of kindred1 destroyed forever all their books of heresy1 to show their firm adherence to the true law4 ,having put down all heresy1 they left it once for all2 severed from the world and the world's doctrines1 convinced that non-continuance was the great disease4 ,moreover thus they thought3 ,the lord of men now enters the great quiet place 7,nirvna71 and we are left without support1 and with no saviour2 the highest lord of 'means' is now about to extinguish all his glory in the final place of death4 ,now we indeed have lost our steadfast will1 as fire deprived of fuel2 greatly to be pitied is the world1 now that the lord gives up his world-protecting office1 even as a man bereft of spiritual power throughout the world is greatly pitied4 ,oppressed by heat we seek the cooling lake1 nipped by the cold we use the fire2 but in a moment all is lost1 the world is left without resource2 the excellent law1 indeed1 is left1 to frame the world anew1 as a metal-caster frames anew his work4 ,the world has lost its master-guide1 and1 men bereaved of him1 the way is lost2 old age1 disease1 and death1 self-sufficient1 now that the road is missed1 pervade the world without a way4 ,what is there now throughout the world equal to overcome the springs of these great sorrows8 ,the great cloud's rain alone can make the raging and excessive fire1 that burns the world1 go out4 ,so only he can make the raging fire of covetous desire go out2 and now he1 the skilful maker of comparisons1 has firmly fixed his mind to leave the world6 ,and why1 again1 is the sword of wisdom1 ever ready to be used for an uninvited friend1 only like the draught of wine given to him about to undergo the torture and to die8 ,deluded by false knowledge the mass of living things are only born to die again2 as the sharp knife divides the wood1 so constant change divides the world4 ,the gloom of ignorance like the deep water1 lust like the rolling billow1 sorrow like the floating bubbles1 false views like the ,makara fish1 amidst all these the ship of wisdom only can carry us across the mighty sea4 ,the mass of ills are like the flowers of the sorrow-tree1 old age and all its griefs1 the tangled boughs2 death the tree's tap-root1 deeds done in life the buds1 the diamond sword of wisdom only strong enough to cut down the mundane tree6 ,ignorance the burning-glass1 covetous desire the scorching rays1 the objects of the five desires the dry grass1 wisdom alone the water to put out the fire4 ,the perfect law1 surpassing every law1 having destroyed the gloom of ignorance1 we see the straight road leading to quietness and rest1 the end of every grief and sorrow4 ,and now the loving one1 converting men1 impartial in his thoughts to friend or foe1 the all-knowing1 perfectly instructed1 even he is going to leave the world6 ,he with his soft and finely modulated voice1 his compact body and broad shoulders1 he1 the great ,rishi1 ends his life6 ,who then can claim exemption8 ,enlightened1 now he quickly passes hence6 let us therefore seek with earnestness the truth1 even as a man meets with the stream beside the road1 then drinks and passes on4 ,inconstancy1 this is the dreaded enemy--the universal destroyer--sparing neither rich nor poor2 rightly perceiving this and keeping it in mind1 this man1 though sleeping1 yet is the only ever-wakeful4 ,thus the ,likkhavi lions1 ever mindful of the ,buddha's wisdom1 disquieted with the pain of birth and death1 sighed forth their fond remembrance of the man-lion4 ,retaining in their minds no love of worldly things1 aiming to rise above the power of every lustful quality1 subduing in their hearts the thought of light or trivial matters1 training their thoughts to seek the quiet1 peaceful place2 diligently practising the rules of unselfish1 charitable conduct2 putting away all listlessness1 they found their joy in quietness and seclusion1 meditating only on religious truth4 ,and now the all-wise1 turning his body round with a lion-turn1 once more gazed upon ,vaisli1 and uttered this farewell verse3-- ,now this1 the last time this1 ,i leave ,vaisli--the land where heroes live and flourish6 ,now am ,i going to die4 ,then gradually advancing1 stage by stage he came to ,bhoga-nagara1 and there he rested in the ,sla grove1 where he instructed all his followers in the precepts3-- ,now having gone on high ,i shall enter on ,nirvana3 ye must rely upon the law--this is your highest1 strongest1 vantage ground4 ,what is not found in ,stra1 or what disagrees with rules of ,vinaya1 opposing the one true system of my doctrine1 this must not be held by you4 ,what opposes ,dharma1 what opposes ,vinaya1 or what is contrary to my words1 this is the result of ignorance3 ye must not hold such doctrine1 but with haste reject it4 ,receiving that which has been said aright1 this is not subversive of true doctrine1 this is what ,i have said1 as the ,dharma and ,vinaya say4 ,accepting that which ,i1 the law1 and the ,vinaya declare1 this is to be believed4 ,but words which neither ,i1 the law1 nor the ,vinaya declare1 these are not to be believed4 ,not gathering the true and hidden meaning1 but closely holding to the letter1 this is the way of foolish teachers1 but contrary to my doctrine and a false way of teaching4 ,not separating the true from false1 accepting in the dark without discrimination1 is like a shop where gold and its alloys are sold together1 justly condemned by all the world4 ,the foolish masters1 practising the ways of superficial wisdom1 grasp not the meaning of the truth2 but to receive the law as it explains itself1 this is to accept the highest mode of exposition4 ,ye ought1 therefore1 thus to investigate true principles1 to consider well the true law and the ,vinaya1 even as the goldsmith does who melts and strikes and then selects the true4 ,not to know the ,stras and the ,sstras1 this is to be devoid of wisdom2 not saying properly that which is proper1 is like doing that which is not fit to see4 ,let all be done in right and proper order1 according as the meaning of the sentence guides1 for he who grasps a sword unskilfully1 does but inflict a wound upon his hand4 ,not skilfully to handle words and sentences1 the meaning then is hard to know2 as in the night-time travelling and seeking for a house1 if all be dark within1 how difficult to find4 ,losing the meaning1 then the law is disregarded1 disregarding the law the mind becomes confused2 therefore every wise and prudent master neglects not to discover the true and faithful meaning4 ,having spoken these words respecting the precepts of religion1 he advanced to the town of ,pv1 where all the ,mallas prepared for him religious offerings of every kind4 ,at this time a certain householder's son whose name was ,kunda1 invited ,buddha to his house1 and there he gave him1 as an offering1 his very last repast4 ,having partaken of it and declared the law1 he onward went to the town of ,kusi1 crossing the river ,tsae-kieuh and the ,hiranyavati4 ,then in that ,sla grove1 a place of quiet and seclusion1 he took his seat3 entering the golden river he bathed his body1 in appearance like a golden mountain4 ,then he spake his bidding thus to nanda3 ,between those twin ,sla trees1 sweeping and watering1 make a clean space1 and then arrange my sitting-mat4 ,at midnight coming1 ,i shall die4 nanda hearing the bidding of his master1 his breath was choked with heart-sadness2 but going and weeping he obeyed the instruction1 and spreading out the mat he came forthwith back to his master and acquainted him4 ,tathgata having lain down with his head towards the north and on his right side1 slept thus4 ,resting upon his hand as on a pillow with his feet crossed1 even as a lion-king2 all grief is passed1 his last-born body from this one sleep shall never rise4 ,his followers round him1 in a circle gathered1 sigh dolefully3 ,the eye of the world is now put out6 ,the wind is hushed1 the forest streams are silent1 no voice is heard of bird or beast4 ,the trees sweat out large flowing drops1 flowers and leaves out of season singly fall1 whilst men and ,devas1 not yet free from desire1 are filled with overwhelming fear4 ,thus were they like men wandering through the arid desert1 the road full dangerous1 who fail to reach the longed-for hamlet2 full of fear they go on still1 dreading they might not find it1 their heart borne down with fear they faint and droop4 ,and now ,tathgata1 aroused from sleep1 addressed nanda thus3 ,go6 tell the ,mallas1 the time of my decease is come2 they1 if they see me not1 will ever grieve and suffer deep regret4 nanda listening to the bidding of his master1 weeping went along the road4 ,and then he told those ,mallas all--,the lord is near to death4 ,the ,mallas hearing it1 were filled with great1 excessive grief4 ,the men and women hurrying forth1 bewailing as they went1 came to the spot where ,buddha was2 with garments torn and hair dishevelled1 covered with dust and sweat they came4 ,with piteous cries they reached the grove1 as when a ,deva's day of merit comes to an end1 so did they bow weeping and adoring at the feet of ,buddha1 grieving to behold his failing strength4 ,tathgata1 composed and quiet1 spake3 ,grieve not6 the time is one for joy2 no call for sorrow or for anguish here2 that which for ages ,i have aimed at1 now am ,i just about to obtain2 delivered now from the narrow bounds of sense1 ,i go to the place of never-ending rest and peace4 ,i leave these things1 earth1 water1 fire1 and air1 to rest secure where neither birth nor death can come4 ,eternally delivered there from grief1 oh6 tell me6 why should ,i be sorrowful8 ,of yore on ,sirsha's mount1 ,i longed to rid me of this body1 but to fulfil my destiny ,i have remained till now with men in the world2 ,i have kept this sickly1 crumbling body1 as dwelling with a poisonous snake2 but now ,i am come to the great resting-place1 all springs of sorrow now forever stopped4 ,no more shall ,i receive a body1 all future sorrow now forever done away2 it is not meet for you1 on my account1 for evermore1 to encourage any anxious fear4 ,the ,mallas hearing ,buddha's words1 that he was now about to die1 their minds confused1 their eyes bedimmed1 as if they saw before them nought but blackness1 with hands conjoined1 spake thus to ,buddha3 ,buddha is leaving now the pain of birth and death1 and entering on the eternal joy of rest2 doubtless we ought to rejoice thereat4 ,even as when a house is burnt a man rejoices if his friends are saved from out the flames2 the gods6 perhaps they rejoice--then how much more should men6 ,but--when ,tathgata has gone and living things no more may see him1 eternally cut off from safety and deliverance--in thought of this we grieve and sorrow4 ,like as a band of merchants crossing with careful steps a desert1 with only a single guide1 suddenly he dies6 ,those merchants now without a protector1 how can they but lament6 ,the present age1 coming to know their true case1 has found the omniscient1 and looked to him1 but yet has not obtained the final conquest2 how will the world deride6 ,even as it would laugh at one who1 walking o'er a mountain full of treasure1 yet ignorant thereof1 hugs still the pain of poverty4 ,so spake the ,mallas1 and with tearful words excuse themselves to ,buddha1 even as an only child pleads piteously before a loving father4 ,buddha then1 with speech most excellent1 exhibited and declared the highest principle of truth1 and thus addressed the ,mallas3-- ,in truth1 'tis as you say2 seeking the way1 you must exert yourselves and strive with diligence--it is not enough to have seen me6 ,walk1 as ,i have commanded you2 get rid of all the tangled net of sorrow2 walk in the way with steadfast aim2 'tis not from seeing me this comes--even as a sick man depending on the healing power of medicine1 gets rid of all his ailments easily without beholding the physician4 ,he who does not do what ,i command sees me in vain1 this brings no profit2 whilst he who lives far off from where ,i am1 and yet walks righteously1 is ever near me6 ,a man may dwell beside me1 and yet1 being disobedient1 be far away from me4 ,keep your heart carefully--give not place to listlessness6 earnestly practise every good work4 ,man born in this world is pressed by all the sorrows of the long career1 ceaselessly troubled--without a moment's rest1 as any lamp blown by the wind6 ,the ,mallas all1 hearing ,buddha's loving instruction1 inwardly composed1 restrained their tears1 and1 firmly self-possessed1 returned4 ,mahparinirvna ,at this time there was a ,brahmakrin whose name was ,su-po-to-lo2 he was well-known for his virtuous qualities1 leading a pure life according to the rules of morality1 and protecting all living things4 ,when young he had adopted heretical views1 and become a recluse among unbelievers--this one1 wishing to see the lord1 spake to nanda thus3-- ,i hear that the system of ,tathgata is of a singular character and very profound1 and that he has reached the highest wisdom in the world1 the first of all horse-tamers4 ,i hear moreover that he is now about to die1 it will be difficult indeed to meet with him again1 and difficult to see those who have seen him with difficulty1 even as it is to catch in a mirror the reflection of the moon4 ,i now desire respectfully to see him the greatest and most virtuous guide of men1 because ,i seek to escape this mass of sorrow and reach the other shore of birth and death4 ,the sun of ,buddha now about to quench its rays1 ,o6 let me for a moment gaze upon him4 ,the feelings of nanda now were much affected1 thinking that this request was made with a view to controversy1 or that he felt an inward joy because the lord was on the eve of death4 ,he was not willing therefore to permit the interview with ,buddha4 ,buddha1 knowing the man's earnest desire and that he was a vessel fit for true religion1 therefore addressed nanda thus3 ,permit that heretic to advance2 ,i was born to save mankind1 make no hindrance therefore1 or excuse6 ,subhadra1 hearing this1 was overjoyed at heart1 and his religious feelings were much enlarged1 as with increased reverence he advanced to ,buddha's presence4 ,then1 as the occasion required1 he spoke becoming words and with politeness made his salutation1 his features pleasing and with hands conjoined he said3-- ,now ,i desire to ask somewhat from thee2 the world has many teachers of religion1 those who know the law as ,i am myself2 but ,i hear that ,buddha has attained a way which is the end of all complete emancipation4 ,o that you would1 on my account1 briefly explain your method1 moisten my empty1 thirsty soul6 not with a view to controversy or from a desire to gain the mastery1 but with sincerity ,i ask you so to do4 ,then ,buddha1 for the ,brahmakrin's sake1 in brief recounted the eight right ways--on hearing which1 his empty soul accepted it1 as one deceived accepts direction in the right road4 ,perceiving now1 he knew that what he had before perceived was not the final way of salvation1 but now he felt he had attained what he had not before attained1 and so he gave up and forsook his books of heresy4 ,moreover1 now he rejected the gloomy hindrances of doubt1 reflecting how by his former practices1 mixed up with anger1 hate1 and ignorance1 he had long cherished no real joy4 ,for if1 he argued1 the ways of lust and hate and ignorance are able to produce a virtuous karman1 then hearing much and persevering wisdom1 these1 too1 are born from lust1 which cannot be4 ,but if a man is able to cut down hate and ignorance1 then also he puts off all consequences of works1 and these being finally destroyed1 this is complete emancipation4 ,those thus freed from works are likewise freed from subtle questionings1 such as what the world says that all things1 everywhere1 possess a self-nature4 ,but if this be the case and therefore lust1 hate1 and ignorance1 possess a self-implanted nature1 then this nature must inhere in them2 what then means the word deliverance8 ,for even if we rightly cause the overthrow of hate and ignorance1 yet if lust remains1 then there is a return of birth2 even as water1 cold in its nature1 may by fire be heated1 but when the fire goes out then it becomes cold again1 because this is its constant nature2 so we may ever know that the nature which lust has is permanent1 and neither hearing wisdom nor perseverance can alter it4 ,neither capable of increase or diminution1 how can there be deliverance8 ,i held aforetime that birth and death resulted thus1 from their own innate nature2 but now ,i see that such a belief excludes deliverance2 for what is born by nature must endure so1 what end can such things have8 ,just as a burning lamp cannot but give its light2 the way of ,buddha is the only true one1 that lust1 as the root-cause1 brings forth the things that live2 destroy this lust then there is ,nirvana2 the cause destroyed then the fruit is not produced4 ,i formerly maintained that ,i was a distinct entity1 not seeing that it has no maker4 ,but now ,i hear the right doctrine preached by ,buddha1 there is no self in all the world1 for all things are produced by cause1 and therefore there is no creator4 ,if then sorrow is produced by cause1 the cause may likewise be destroyed2 for if the world is cause-produced1 then is the view correct1 that by destruction of the cause1 there is an end4 ,the cause destroyed1 the world brought to an end1 there is no room for such a thought as permanence1 and therefore all my former views are done away1 and so he deeply saw the true doctrine taught by ,buddha4 ,because of seeds well sown in former times1 he was enabled thus to understand the law on hearing it2 thus he reached the good and perfect state of quietness1 the peaceful1 never-ending place of rest4 ,his heart expanding to receive the truth1 he gazed with earnest look on ,buddha as he slept1 nor could he bear to see ,tathgata depart and die2 ere yet1 he said1 ,buddha shall reach the term ,i will myself first leave the world2 and then with hands close joined1 retiring from the holy form1 he took his seat apart1 and sat composed and firm4 ,then giving up his life1 he reached ,nirvna1 as when the rain puts out a little fire4 ,then ,buddha spake to all his followers3 ,this my very last disciple has now attained ,nirvna1 cherish him properly4 ,then ,buddha1 the first night watch passed1 the moon bright shining and all the stars clear in their lustre1 the quiet grove without a sound1 moved by his great compassionate heart1 declared to his disciples this his bequeathed precepts3 ,after my ,nirvna1 ye ought to reverence and obey the ,pratimoksha1 as your master1 a shining lamp in the dark night1 or as a great jewel treasured by a poor man4 ,these injunctions ,i have ever given1 these you ought to obey and follow carefully1 and treat in no way different from myself4 ,keep pure your body1 words1 and conduct1 put from you all concerns of daily life1 lands1 houses1 cattle1 storing wealth or hoarding grain4 ,all these should be avoided as we avoid a fiery pit2 sowing the land1 cutting down shrubs1 healing of wounds or the practice of medicine1 star-gazing and astrology1 forecasting lucky or unfortunate events by signs1 prognosticating good or evil1 all these are things forbidden4 ,keeping the body temperate1 eat at proper times2 receive no mission as a go-between2 compound no philteries2 abhor dissimulation2 follow right doctrine1 and be kind to all that lives2 receive in moderation what is given2 receive but hoard not up2 these are1 in brief1 my spoken precepts4 ,these form the groundwork of my rules1 these also are the ground of full emancipation4 ,enabled thus to live this is rightly to receive all other things4 ,this is true wisdom which embraces all1 this is the way to attain the end2 this code of rules1 therefore1 ye should hold and keep1 and never let it slip or be destroyed4 ,for when pure rules of conduct are observed then there is true religion2 without these1 virtue languishes2 found yourselves therefore well on these my precepts2 grounded thus in rules of purity1 the springs of feeling will be well controlled1 even as the well-instructed cow-herd guides well his cattle4 ,ill-governed feelings1 like the horse1 run wild through all the six domains of sense1 bringing upon us in the present world unhappiness1 and in the next1 birth in an evil way4 ,so1 like the horse ill-broken1 these land us in the ditch2 therefore the wise and prudent man will not allow his senses license4 ,for these senses are1 indeed1 our greatest foes1 causes of misery2 for men enamoured thus by sensuous things cause all their miseries to recur4 ,destructive as a poisonous snake1 or like a savage tiger1 or like a raging fire1 the greatest evil in the world1 he who is wise1 is freed from fear of these4 ,but what he fears is only this--a light and trivial heart1 which drags a man to future misery--just for a little sip of pleasure1 not looking at the yawning gulf before us2 like the wild elephant freed from the iron curb1 or like the ape that has regained the forest trees1 such is the light and trivial heart2 the wise man should restrain and hold it therefore4 ,letting the heart go loose without restraint1 that man shall not attain ,nirvna2 therefore we ought to hold the heart in check1 and go apart from men and seek a quiet resting-place4 ,know when to eat and the right measure2 and so with reference to the rules of clothing and of medicine2 take care you do not by the food you take1 encourage in yourselves a covetous or an angry mind4 ,eat your food to satisfy your hunger and drink to satisfy your thirst1 as we repair an old or broken chariot1 or like the butterfly that sips the flower destroying not its fragrance or its texture4 ,the ,bhikshu1 in begging food1 should beware of injuring the faithful mind of another2 if a man opens his heart in charity1 think not about his capabilities1 for 'tis not well to calculate too closely the strength of the ox1 lest by loading him beyond his strength you cause him injury4 ,at morning1 noon1 and night1 successively1 store up good works4 ,during the first and after-watch at night be not overpowered by sleep1 but in the middle watch1 with heart composed1 take sleep and rest--be thoughtful towards the dawn of day4 ,sleep not the whole night through1 making the body and the life relaxed and feeble2 think6 when the fire shall burn the body always1 what length of sleep will then be possible8 ,for when the hateful brood of sorrow rising through space1 with all its attendant horrors1 meeting the mind o'erwhelmed by sleep and death1 shall seize its prey1 who then shall waken it8 ,the poisonous snake dwelling within a house can be enticed away by proper charms1 so the black toad that dwells within his heart1 the early waker disenchants and banishes4 ,he who sleeps on heedlessly without plan1 this man has no modesty2 but modesty is like a beauteous robe1 or like the curb that guides the elephant4 ,modest behavior keeps the heart composed1 without it every virtuous root will die4 ,who has this modesty1 the world applauds2 without it1 he is but as any beast4 ,if a man with a sharp sword should cut the body bit by bit1 let not an angry thought1 or of resentment1 rise1 and let the mouth speak no ill word4 ,your evil thoughts and evil words but hurt yourself and not another2 nothing so full of victory as patience1 though your body suffer the pain of mutilation4 ,for recollect that he who has this patience cannot be overcome1 his strength being so firm2 therefore give not way to anger or evil words towards men in power4 ,anger and hate destroy the true law2 and they destroy dignity and beauty of body2 as when one dies we lose our name for beauty1 so the fire of anger itself burns up the heart4 ,anger is foe to all religious merit1 he who loves virtue let him not be passionate2 the layman who is angry when oppressed by many sorrows is not wondered at4 ,but he who has 'left his home' indulging anger1 this is indeed opposed to principle1 as if in frozen water there were found the heat of fire4 ,if indolence arises in your heart1 then with your own hand smooth down your head1 shave off your hair1 and clad in sombre garments1 in your hand holding the begging-pot1 go ask for food2 on every side the living perish1 what room for indolence8 the worldly man1 relying on his substance or his family1 indulging in indolence1 is wrong2 how much more the religious man1 whose purpose is to seek the way of rescue1 who encourages within an indolent mind2 this surely is impossible6 ,crookedness and straightness are in their nature opposite and cannot dwell together more than frost and fire2 for one who has become religious1 and practises the way of straight behavior1 a false and crooked way of speech is not becoming4 ,false and flattering speech is like the magician's art2 but he who ponders on religion cannot speak falsely4 ,to 'covet much1' brings sorrow2 desiring little1 there is rest and peace4 ,to procure rest1 there must be small desire--much more in case of those who seek salvation4 ,the niggard dreads the much-seeking man lest he should filch away his property1 but he who loves to give has also fear1 lest he should not possess enough to give2 therefore we ought to encourage small desire1 that we may have to give to him who wants1 without such fear4 ,from this desiring-little-mind we find the way of true deliverance2 desiring true deliverance we ought to practise knowing-enough contentment4 ,a contented mind is always joyful1 but joy like this is but religion2 the rich and poor alike1 having contentment1 enjoy perpetual rest4 ,the ill-contented man1 though he be born to heavenly joys1 because he is not contented would ever have a mind burned up by the fire of sorrow4 ,the rich1 without contentment1 endures the pain of poverty2 though poor1 if yet he be contented1 then he is rich indeed6 ,that ill-contented man1 the bounds of the five desires extending further still1 becomes insatiable in his requirements1 and so through the long night of life gathers increasing sorrow4 ,without cessation thus he cherishes his careful plans1 whilst he who lives contented1 freed from anxious thoughts about relationships1 his heart is ever peaceful and at rest4 ,and so because he rests and is at peace within1 the gods and men revere and do him service4 ,therefore we ought to put away all cares about relationship4 ,for like a solitary desert tree in which the birds and monkeys gather1 so is it when we are cumbered much with family associations2 through the long night we gather many sorrows4 ,many dependents are like the many bands that bind us1 or like the old elephant that struggles in the mud4 ,by diligent perseverance a man may get much profit2 therefore night and day men ought with ceaseless effort to exert themselves2 the tiny streams that trickle down the mountain slopes by always flowing eat away the rock4 ,if we use not earnest diligence in drilling wood in wood for fire1 we shall not obtain the spark1 so ought we to be diligent and persevere1 as the skilful master drills the wood for fire4 ,a 'virtuous friend' though he be gentle is not to be compared with right reflection--right thought kept well in the mind1 no evil thing can ever enter there4 ,wherefore those who practise a religious life should always think about 'the body'2 if thought upon one's self be absent1 then all virtue dies4 ,for as the champion warrior relies for victory upon his armor's strength1 so 'right thought' is like a strong cuirass1 able to withstand the six sense-robbers4 ,right faith enwraps the enlightened heart1 so that a man perceives the world throughout is liable to birth and death2 therefore the religious man should practise faith4 ,having found peace in faith1 we put an end to all the mass of sorrows1 wisdom then can enlighten us1 and so we put away the rules by which we acquire knowledge by the senses4 ,by inward thought and right consideration following with gladness the directions of the 'true law1' this is the way in which both laymen of the world and men who have left their homes should walk4 ,across the sea of birth and death1 'wisdom' is the handy bark2 'wisdom' is the shining lamp that lightens up the dark and gloomy world4 ',wisdom' is the grateful medicine for all the defiling ills of life2 'wisdom' is the axe wherewith to level all the tangled forest trees of sorrow4 ',wisdom' is the bridge that spans the rushing stream of ignorance and lust--therefore1 in every way1 by thought and right attention1 a man should diligently inure himself to engender wisdom4 ,having acquired the threefold wisdom1 then1 though blind1 the eye of wisdom sees throughout2 but without wisdom the mind is poor and insincere2 such things cannot suit the man who has left his home4 ,wherefore let the enlightened man lay well to heart that false and fruitless things become him not1 and let him strive with single mind for that pure joy which can be found alone in perfect rest and quietude4 ,above all things be not careless1 for carelessness is the chief foe of virtue2 if a man avoid this fault he may be born where ,sakra-rga dwells4 ,he who gives way to carelessness of mind must have his lot where the ,asuras dwell4 ,thus have ,i done my task1 my fitting task1 in setting forth the way of quietude1 the proof of love4 ,on your parts be diligent6 with virtuous purpose practise well these rules1 in quiet solitude of desert hermitage nourish and cherish a still and peaceful heart4 ,exert yourselves to the utmost1 give no place to remissness1 for as in worldly matters when the considerate physician prescribes fit medicine for the disease he has detected1 should the sick man neglect to use it1 this cannot be the physician's fault1 so ,i have told you the truth1 and set before you this the one and level road4 ,hearing my words and not with care obeying them1 this is not the fault of him who speaks2 if there be anything not clearly understood in the principles of the 'four truths1' you now may ask me1 freely2 let not your inward thoughts be longer hid4 ,the lord in mercy thus instructing them1 the whole assembly remained silent4 ,then ,anuruddha1 observing that the great congregation continued silent and expressed no doubt1 with closed hands thus spake to ,buddha3-- ,the moon may be warm1 the sun's rays be cool1 the air be still1 the earth's nature mobile2 these four things1 though yet unheard of in the world1 may happen2 but this assembly never can have doubt about the principles of sorrow1 accumulation1 destruction1 and the incontrovertible truths1 as declared by the lord4 ,but because the lord is going to die1 we all have sorrow2 and we cannot raise our thoughts to the high theme of the lord's preaching4 ,perhaps some fresh disciple1 whose feelings are yet not entirely freed from other influences might doubt2 but we1 who now have heard this tender1 sorrowful discourse1 have altogether freed ourselves from doubt4 ,passed the sea of birth and death1 without desire1 with nought to seek1 we only know how much we love1 and1 grieving1 ask why ,buddha dies so quickly8 ,buddha regarding ,anuruddha1 perceiving how his words were full of bitterness1 again with loving heart1 appeasing him1 replied3-- ,in the beginning things were fixed1 in the end again they separate2 different combinations cause other substances1 for there is no uniform and constant principle in nature4 ,but when all mutual purposes be answered1 what then shall chaos and creation do6 the gods and men alike that should be saved1 shall all have been completely saved6 ,ye then6 my followers1 who know so well the perfect law1 remember6 the end must come2 give not way again to sorrow6 ,use diligently the appointed means2 aim to reach the home where separation cannot come2 ,i have lit the lamp of wisdom1 its rays alone can drive away the gloom that shrouds the world4 ,the world is not forever fixed6 ,ye should rejoice therefore6 as when a friend1 afflicted grievously1 his sickness healed1 escapes from pain4 ,for ,i have put away this painful vessel1 ,i have stemmed the flowing sea of birth and death1 free forever now1 from pain6 for this you should exult with joy6 ,now guard yourselves aright1 let there be no remissness6 that which exists will all return to nothingness6 and now ,i die4 ,from this time forth my words are done1 this is my very last instruction4 ,then entering the ,samdhi of the first ,dhyna1 he went successively through all the nine in a direct order2 then inversely he returned throughout and entered on the first1 and then from the first he raised himself and entered on the fourth4 ,leaving the state of ,samdhi1 his soul without a resting-place1 forthwith he reached ,nirvna4 ,and then1 as ,buddha died1 the great earth quaked throughout4 ,in space1 on every hand1 was fire like rain1 no fuel1 self-consuming4 ,and so from out the earth great flames arose on every side4 ,thus up to the heavenly mansions flames burst forth2 the crash of thunder shook the heavens and earth1 rolling along the mountains and the valleys1 even as when the ,devas and ,asuras fight with sound of drums and mutual conflict4 ,a wind tempestuous from the four bounds of earth arose--whilst from the crags and hills1 dust and ashes fell like rain4 ,the sun and moon withdrew their shining2 the peaceful streams on every side were torrent-swollen2 the sturdy forests shook like aspen leaves1 whilst flowers and leaves untimely fell around1 like scattered rain4 ,the flying dragons1 carried on pitchy clouds1 wept down their tears2 the four kings and their associates1 moved by pity1 forgot their works of charity4 ,the pure ,devas came to earth from heaven1 halting mid-air they looked upon the changeful scene1 not sorrowing1 not rejoicing4 ,but yet they sighed to think of the world1 heedless of its sacred teacher1 hastening to destruction4 ,the eightfold heavenly spirits1 on every side filled space3 cast down at heart and grieving1 they scattered flowers as offerings4 ,only ,mra-rga rejoiced1 and struck up sounds of music in his exultation4 ,whilst ,gambudvipa shorn of its glory1 seemed to grieve as when the mountain tops fall down to earth1 or like the great elephant robbed of its tusks1 or like the ox-king spoiled of his horns2 or heaven without the sun and moon1 or as the lily beaten by the hail2 thus was the world bereaved when ,buddha died6 ,praising ,nirvna ,at this time there was a ,devaputra1 riding on his thousand white-swan palace in the midst of space1 who beheld the ,parinirvna of ,buddha4 ,this one1 for the universal benefit of the ,deva assembly1 sounded forth at large these verses on impermanence3-- ,impermanency is the nature of all things1 quickly born1 they quickly die4 ,with birth there comes the rush of sorrows1 only in ,nirvna is there joy4 ,the accumulated fuel heaped up by the power of karman1 this the fire of wisdom alone can consume4 ,though the fame of our deeds reach up to heaven as smoke1 yet in time the rains which descend will extinguish all1 as the fire that rages at the kalpa's end is put out by the judgment of water4 ,again there was a ,brahma-,rishi-deva1 like a most exalted ,rishi1 dwelling in heaven1 possessed of superior happiness1 with no taint in his bliss1 who thus sighed forth his praises of ,tathgata's ,nirvna1 with his mind fixed in abstraction as he spoke3 ,looking through all the conditions of life1 from first to last nought is free from destruction4 ,but the incomparable seer dwelling in the world1 thoroughly acquainted with the highest truth1 whose wisdom grasps that which is beyond the world's ken1 he it is who can save the worldly-dwellers4 ,he it is who can provide lasting escape from the destructive power of impermanence4 ,but1 alas6 through the wide world1 all that lives is sunk in unbelief4 ,at this time ,anuruddha1 not stopped by the world1 not stopped from being delivered1 the stream of birth and death forever stopped1 sighed forth the praises of ,tathgata's ,nirvna3-- ,all living things completely blind and dark6 the mass of deeds all perishing1 even as the fleeting cloud-pile6 ,quickly arising and as quickly perishing6 the wise man holds not to such a refuge1 for the diamond mace of inconstancy can overturn the mountain of the ,rishi hermit4 ,how despicable and how weak the world6 doomed to destruction1 without strength6 ,impermanence1 like the fierce lion1 can even spoil the ,nga-elephant-great-,rishi4 ,only the diamond curtain of ,tathgata can overwhelm inconstancy6 ,how much more should those not yet delivered from desire1 fear and dread its power8 ,from the six seeds there grows one sprout1 one kind of water from the rain1 the origin of the four points is far removed3 five kinds of fruit from the two ',koo'--the three periods1 past1 present1 future1 are but one in substance2 the ,muni-great-elephant plucks up the great tree of sorrow1 and yet he cannot avoid the power of impermanence4 ,for like the crested bird delights within the pool to seize the poisonous snake1 but when from sudden drought he is left in the dry pool1 he dies2 or as the prancing steed advances fearlessly to battle1 but when the fight has passed goes back subdued and quiet2 or as the raging fire burns with the fuel1 but when the fuel is done1 expires2 so is it with ,tathgata1 his task accomplished he returns to find his refuge in ,nirvna3 just as the shining of the radiant moon sheds everywhere its light and drives away the gloom1 all creatures grateful for its light1 it disappears concealed by ,sumeru2 such is the case with ,tathgata1 the brightness of his wisdom lit up the gloomy darkness1 and for the good of all that lives drove it away1 when suddenly it disappears behind the mountain of ,nirvna4 ,the splendor of his fame throughout the world diffused1 had banished all obscurity1 but like the stream that ever flows1 it rests not with us2 the illustrious charioteer with his seven prancing steeds flies through the host and disappears4 ,the bright-rayed ,srya-deva1 entering the ,yen-tsz' cave1 was1 with the moon1 surrounded with fivefold barriers2 'all things that live1' deprived of light1 present their offerings to heaven2 but from their sacrifice nought but the blackened smoke ascends2 thus it is with ,tathgata1 his glory hidden1 the world has lost its light4 ,rare was the expectancy of grateful love that filled the heart of all that lives2 that love1 reached its full limit1 then was left to perish6 ,the cords of sorrow all removed1 we found the true and only way2 but now he leaves the tangled mesh of life1 and enters on the quiet place6 ,his spirit mounting through space1 he leaves the sorrow-bearing vessel of his body6 the gloom of doubt and the great darkness all dispelled1 by the bright rays of wisdom6 ,the earthy soil of sorrow's dust his wisdom's water purifies6 no more1 no more1 returns he here6 forever gone to the place of rest6 ,the power of birth and death destroyed1 the world instructed in the highest doctrine6 he bids the world rejoice in knowledge of his law1 and gives to all the benefit of wisdom6 ,giving complete rest to the world1 the virtuous streams flow forth6 his fame known throughout the world1 shines still with increased splendor6 ,how great his pity and his love to those who opposed his claims1 neither rejoicing in their defeat nor exulting in his own success4 ,illustriously controlling his feelings1 all his senses completely enlightened1 his heart impartially observing events1 unpolluted by the six objects of sense6 ,reaching to that unreached before6 obtaining that which man had not obtained6 with the water which he provided filling every thirsty soul6 ,bestowing that which never yet was given1 and providing a reward not hoped for6 his peaceful1 well-marked person1 perfectly knowing the thoughts of all4 ,not greatly moved either by loving or disliking6 overcoming all enemies by the force of his love6 the welcome physician for all diseases1 the one destroyer of impermanency6 ,all living things rejoicing in religion1 fully satisfied6 obtaining all they need1 their every wish fulfilled6 ,the great master of holy wisdom once gone returns no more6 even as the fire gone out for want of fuel6 ,declaring the eight rules without taint2 overcoming the five senses1 difficult to compose6 with the three powers of sight seeing the three precious ones2 removing the three robbers 7i4e4 lust1 anger1 ignorance72 perfecting the three grades of a holy life1 concealing the one 7himself7 and obtaining the one saintship--leaping over the seven 'bodhyangas' and obtaining the long sleep2 the end of all1 the quiet1 peaceful way2 the highest prize of sages and of saints6 ,having himself severed the barriers of sorrow1 now he is able to save his followers1 and to provide the draught of immortality for all who are parched with thirst6 ,armed with the heavy cuirass of patience1 he has overcome all enemies6 by the subtle principles of his excellent law to satisfy every heart4 ,planting a sacred seed in the hearts of those practising virtue2 impartially directing and not casting off those who are right or not right in their views6 ,turning the wheel of the superlative law6 received with gladness through the world by those who have in former conditions implanted in themselves a love for religion1 these all saved by his preaching6 ,going forth among men converting those not yet converted2 those who had not seen the truth1 causing them to see the truth6 ,all those practising a false method of religion1 delivering to them deep principles of his religion6 preaching the doctrines of birth and death and impermanency2 declaring that without a master teacher there can be no happiness6 ,erecting the standard of his great renown1 overcoming and destroying the armies of ,mra6 advancing to the point of indifference to pleasure or pain1 caring not for life1 desiring only rest6 ,causing those not yet converted to obtain conversion6 those not yet saved to be saved6 those not yet at rest to find rest6 those not yet enlightened to be enlightened6 ,thus the ,muni taught the way of rest for the direction of all living things6 alas6 that any transgressing the way of holiness should practise impure works4 ,even as at the end of the great kalpa1 those holding the law who die1 when the rolling sound of the mysterious thunder-cloud severs the forests1 upon these there shall fall the rain of immortality4 ,the little elephant breaks down the prickly forest1 and by cherishing it we know that it can profit men2 but the cloud that removes the sorrow of the elephant old-age1 this none can bear4 ,he by destroying systems of religion has perfected his system1 in saving the world and yet saving6 he has destroyed the teaching of heresy1 in order to reach his independent mode of doctrine4 ,and now he enters the great quiet place6 no longer has the world a protector or saviour6 the great army host of ,mra-rga1 rousing their warrior1 shaking the great earth1 desired to injure the honored ,muni3 but they could not move him1 whom in a moment now the ,mra 'inconstancy' destroys4 ,the heavenly occupants everywhere assemble as a cloud6 they fill the space of heaven1 fearing the endless birth and death6 their hearts are full of grief and dread6 ,his ,deva eyes clearly behold1 without the limitations of near or distant1 the fruits of works discerned throughout1 as an image perceived in a mirror6 ,his ,deva ears perfect and discriminating throughout1 hear all1 though far away1 mounting through space he teaches all the ,devas1 surpassing his method of converting men6 ,he divides his body still one in substance1 crosses the water as if it were not weak 7to bear76 remembers all his former births1 through countless kalpas none forgotten6 ,his senses wandering through the fields of sense1 all these distinctly remembered2 knowing the wisdom learned in every state of mind1 all this perfectly understood6 ,by spiritual discernment and pure mysterious wisdom equally surveying all things6 every vestige of imperfection removed6 thus he has accomplished all he had to do4 ,by wisdom rejecting other spheres of life1 his wisdom now completely perfected1 lo6 he dies6 let the world1 hard and unyielding1 still1 beholding it1 relent6 ,all living things though blunt in sense1 beholding him1 receive the enlightenment of wisdom6 their endless evil deeds long past1 as they behold1 are cancelled and completely cleansed6 ,in a moment gone6 who shall again exhibit qualities like his8 no saviour now in all the world--our hope cut off1 our very breath is stopped and gone6 ,who now shall give us life again with the cool water of his doctrine8 his own great work accomplished1 his great compassion now has ceased to work for long3 has long ceased or stopped6 ,the world ensnared in the toils of folly1 who shall destroy the net8 who shall1 by his teaching1 cause the stream of birth and death to turn again8 ,who shall declare the way of rest to instruct the heart of all that lives1 deceived by ignorance8 ,who will point out the quiet place1 or who make known the one true doctrine8 ,all flesh suffering great sorrow1 who shall deliver1 like a loving father8 ,like the horse changing his master loses all gracefulness1 as he forgets his many words of guidance6 as a king without a kingdom1 such is the world without a ,buddha6 as a disciple with no power of dialectic left1 or like a physician without wisdom1 as men whose king has lost the marks of royalty1 so1 ,buddha dead1 the world has lost its glory6 the gentle horses left without a charioteer1 the boat without a pilot left6 ,the three divisions of an army left without a general6 the merchantman without a guide6 the suffering and diseased without a physician6 a holy king without his seven insignia4 ,the stars without the moon6 the loving years without the power of life6 such is the world now that ,buddha1 the great teacher1 dies6 ,thus spake the ,arhat1 all done that should be done1 all imperfections quite removed1 knowing the meed of gratitude1 he was grateful therefore4 ,thus thinking of his master's love he spake6 setting forth the world's great sorrow2 whilst those1 not yet freed from the power of passion1 wept with many tears1 unable to control themselves4 ,yet even those who had put away all faults1 sighed as they thought of the pain of birth and death4 ,and now the ,malla host hearing that ,buddha had attained ,nirvna1 with cries confused1 wept piteously1 greatly moved1 as when a flight of herons meet a hawk4 ,in a body now they reach the twin trees1 and as they gaze upon ,tathgata dead1 entered on his long sleep1 those features never again to awake to consciousness1 they smote their breasts and sighed to heaven2 as when a lion seizing on a calf1 the whole herd rushes on with mingled sounds4 ,in the midst there was one ,malla1 his mind enamoured of the righteous law1 who gazed with steadfastness upon the holy law-king1 now entered on the mighty calm1 and said3 ,the world was everywhere asleep1 when ,buddha setting forth his law caused it to awake2 but now he has entered on the mighty calm1 and all is finished in an unending sleep4 ,for man's sake he had raised the standard of his law1 and now1 in a moment1 it has fallen2 the sun of ,tathgata's wisdom spreading abroad the lustre of its 'great awakening1' increasing ever more and more in glory1 spreading abroad the thousand rays of highest knowledge1 scattering and destroying all the gloom of earth1 why has the darkness great come back again8 ,his unequalled wisdom lightening the three worlds1 giving eyes that all the world might see1 now suddenly the world is blind again1 bewildered1 ignorant of the way2 in a moment fallen the bridge of truth that spanned the rolling stream of birth and death1 the swelling flood of lust and rage and doubt1 and all flesh overwhelmed therein1 forever lost4 ,thus all that ,malla host wept piteously and lamented2 whilst some concealed their grief nor spoke a word2 others sank prostrate on the earth2 others stood silent1 lost in meditation2 others1 with sorrowful heart1 groaned deeply4 ,then on a gold and silver gem-decked couch richly adorned with flowers and scents1 they placed the body of ,tathgata2 a jewelled canopy they raised above1 and round it flags and streamers and embroidered banners2 then using every kind of dance and music1 the lords and ladies of the ,mallas followed along the road presenting offerings1 whilst all the ,devas scattered scents and flowers1 and raised the sound of drums and music in the heavens4 ,thus men and ,devas shared one common sorrow1 their cries united as they grieved together4 ,entering the city1 there the men and women1 old and young1 completed their religious offerings4 ,leaving the city1 then1 and passing through the ,lung-tsiang gate1 and crossing over the ,hiranyavati river1 they repaired to where the former ,buddhas1 having died1 had ,kaityas raised to them4 ,there collecting ox-head sandal-wood and every famous scented wood1 they placed the whole above the ,buddha's body1 pouring various scented oils upon the pyre2 then placing fire beneath to kindle it1 three times they walked around2 but yet it burned not4 ,at this time the great ,ksyapa had taken his abode at ,rgagriha1 and knowing ,buddha was about to die was coming thence with all his followers2 his pure mind1 deeply moved1 desired to see the body of the lord2 and so1 because of that his sincere wish1 the fire went out and would not kindle4 ,then ,ksyapa and his followers coming1 with piteous sighs looked on the sight and reverenced at the master's feet2 and then1 forthwith1 the fire burst out4 ,quenched the fire of grief within2 without1 the fire has little power to burn4 ,or though it burn the outside skin and flesh1 the diamond true-bone still remains4 ,the scented oil consumed1 the fire declines1 the bones they place within a golden pitcher2 for as the mystic world is not destroyed1 neither can these1 the bones of ,buddha1 perish2 the consequence of diamond wisdom1 difficult to move as ,sumeru4 ,the relics which the mighty golden-pinioned bird cannot remove or change1 they place within the precious vase1 to remain until the world shall pass away2 and wonderful6 the power of men can thus fulfil ,nirvna's laws1 the illustrious name of one far spread1 is sounded thus throughout the universe2 and as the ages roll1 the long ,nirvna1 by these1 the sacred relics1 sheds through the world its glorious light1 and brightens up the abodes of life4 ,he perished in a moment6 but these relics1 placed within the vase1 the imperishable signs of wisdom1 can overturn the mount of sorrow2 the body of accumulated griefs this imperishable mind can cause to rest1 and banish once forever all the miseries of life4 ,thus the diamond substance was dealt with at the place of burning4 ,and now those valiant ,mallas1 unrivalled in the world for strength1 subduing all private animosities1 sought escape from sorrow in the true refuge4 ,finding sweet comfort in united love1 they resolved to banish every complaining thought4 ,beholding thus the death of ,tathgata1 they controlled their grieving hearts1 and with full strength of manly virtue dismissing every listless thought1 they submitted to the course of nature4 ,oppressed by thoughts of grievous sorrow1 they entered the city as a deserted wild3 holding the relics thus they entered1 whilst from every street were offered gifts4 ,they placed the relics then upon a tower for men and ,devas to adore4 ,division of the ,sariras ,thus those ,mallas offered religious reverence to the relics1 and used the most costly flowers and scents for their supreme act of worship4 ,then the kings of the seven countries1 having heard that ,buddha was dead1 sent messengers to the ,mallas asking to share the sacred relics of ,buddha4 ,then the ,mallas reverencing the body of ,tathgata1 trusting to their martial renown1 conceived a haughty mind3 ,they would rather part with life itself1 they said1 than with the relics of the ,buddha--so those messengers returned from the futile embassage4 ,then the seven kings1 highly indignant1 with an army numerous as the rain-clouds1 advanced on ,kusinagara2 the people who went from the city filled with terror soon returned and told the ,mallas all3 that the soldiers and the cavalry of the neighboring countries were coming1 with elephants and chariots1 to surround the ,kusinagara city4 ,the gardens1 lying without the town1 the fountains1 lakes1 flower and fruit-trees were now destroyed by the advancing host1 and all the pleasant resting-places lay in ruins4 ,the ,mallas1 mounting on the city towers1 beheld the great supports of life destroyed2 they then prepared their warlike engines to crush the foe without3 balistas and catapults and flying torches1 to hurl against the advancing host4 ,then the seven kings entrenched themselves around the city1 each army host filled with increasing courage2 their wings of battle shining in array as the sun's seven beams of glory shine2 the heavy drums rolling as the thunder1 the warlike breath rising as the full cloud mist4 ,the ,mallas1 greatly incensed1 opening the gates command the fray to begin2 the aged men and women whose hearts had trust in ,buddha's law1 with deep concern breathed forth their vow1 ,oh6 may the victory be a bloodless one6 ,those who had friends used mutual exhortations not to encourage in themselves a desire for strife4 ,and now the warriors1 clad in armor1 grasping their spears and brandishing their swords 'midst the confused noise and heavy drums advanced4 ,but ere the contest had begun1 there was a certain ,brahman whose name was ,drona1 celebrated for penetration1 honored for modesty and lowliness1 whose loving heart took pleasure in religion4 ,this one addressed those kings and said3 ,regarding the unequalled strength of yonder city1 one man alone would be enough for its defence2 how much less when with determined heart they are united1 can you subdue it6 ,in the beginning mutual strife produced destruction1 how now can it result in glory or renown8 ,the clash of swords and bloody onset done1 'tis certain one must perish6 and therefore whilst you aim to vanquish those1 both sides will suffer in the fray4 ,then there are many chances1 too1 of battle3 'tis hard to measure strength by appearances2 the strong1 indeed1 may overcome the weak1 the weak may also overcome the strong2 the powerful champion may despise the snake1 but how will he escape a wounded body8 there are men whose natures bland and soft1 seem suited for the company of women or of children1 but when enlisted in the ranks1 make perfect soldiers4 ,as fire when it is fed with oil1 though reckoned weak1 is not extinguished easily1 so when you say that they are weak1 beware of leaning overmuch on strength of body2 nought can compare with strength of right religion4 ,there was in ancient times a ,gina king1 whose name was ,krandhama1 his graceful upright presence caused such love in others that he could overcome all animosity2 but though he ruled the world and was high renowned1 and rich and prosperous1 yet in the end he went back and all was lost6 ,so when the ox has drunk enough1 he too returns4 ,use then the principles of righteousness1 use the expedients of good will and love4 ,conquer your foe by force1 you increase his enmity2 conquer by love1 and you will reap no after-sorrow4 ,the present strife is but a thirst for blood1 this thing cannot be endured6 ,if you desire to honor ,buddha1 follow the example of his patience and long-suffering6 ,thus this ,brahman with confidence declared the truth2 imbued with highest principles of peace1 he spake with boldness and unflinchingly4 ,and now the kings addressed the ,brahman thus3 ,you have chosen a fitting time for giving increase to the seed of wisdom3 the essence of true friendship is the utterance of truth4 ,the greatest force of reason lies in righteous judgment4 ,but now in turn hear what we say3 ,the rules of kings are framed to avoid the use of force when hatred has arisen from low desires1 or else to avoid the sudden use of violence in trifling questions where some trifling matter is at stake4 ,but we for the sake of law are about to fight4 ,what wonder is it6 ,swollen pride is a principle to be opposed1 for it leads to the overthrow of society2 no wonder then that ,buddha preached against it1 teaching men to practise lowliness and humility4 ,then why should we be forbidden to pay our reverence to his body-relics8 ,in ancient days a lord of the great earth1 ,pih-shih-tsung and ,nanda1 for the sake of a beautiful woman fought and destroyed each other2 how much more now1 for the sake of religious reverence to our master1 freed from passion1 gone to ,nirvna1 without regard to self1 or careful of our lives1 should we contend and assert our rights6 ,a former king1 ,kaurava1 fought with a ,pndava king1 and the more they increased in strength the more they struggled1 all for some temporary gain2 how much more for our not-coveting master should we contend1 coveting to get his living relics8 ,the son of ,rma1 too1 the ,rishi1 angry with ,king ,dasa-ratha1 destroyed his country1 slew the people1 because of the rage he felt2 how much less for our master1 freed from anger1 should we be niggard of our lives6 ,rma1 for ,sita's sake1 killed all the demon-spirits2 how much more for our lord1 heaven-received1 should we not sacrifice our lives6 ,the two demons ,a-lai and ,po-ku were ever drawn into contention2 in the first place1 because of their folly and ignorance1 causing wide ruin among men2 how much less for our all-wise master should we begrudge our lives6 ,wherefore if from these examples we find others ready to die for no real principle1 how shall we for our teacher of gods 7,devas7 and men1 reverenced by the universe1 spare our bodies or begrudge our lives1 and not be earnest in desire to make our offerings6 ,now then1 if you desire to stay the strife1 go and for us demand within the city that they open wide the relics1 and so cause our prayer to be fulfilled4 ,but because your words are right ones1 we hold our anger for a while2 even as the great1 angry snake1 by the power of charms is quieted4 ,and now the ,brahman1 having received the kings' instruction1 entering the city1 went to the ,mallas1 and saluting them1 spoke these true words3 ,without the city those who are kings among men grasp with their hands their martial weapons1 and with their bodies clad in weighty armor wait eagerly to fight2 glorious as the sun's rays1 bristling with rage as the roused lion4 ,these united are1 to overthrow this city4 ,but whilst they wage this religious war1 they fear lest they may act irreligiously1 and so they have sent me here to say what they require3 ',we have come1 not for the sake of territory1 much less for money's sake1 nor on account of any insolent feeling1 nor yet from any thought of hatred2 but because we venerate the great ,rishi1 we have come on this account4 ,you1 noble sirs6 know well our mind6 ,why should there be such sorrowful contention6 ,you honor what we honor1 both alike1 then we are brothers as concerns religion4 ,we both with equal heart revere the bequeathed spiritual relics of the lord4 ,to be miserly in hoarding wealth1 this is an unreasonable fault2 how much more to grudge religion1 of which there is so little knowledge in the world6 ,the exclusive and the selfishly inclined1 should practise laws of hospitality2 but if ye have not rules of honor such as these1 then shut your gates and guard yourselves4' ,this is the tenor of the words1 be they good or bad1 spoken by them4 ,but now for myself and my own feelings1 let me add these true and sincere words3--,let there be no contention either way2 reason ought to minister for peace1 the lord when dwelling in the world ever employed the force of patience4 ,not to obey his holy teaching1 and yet to offer gifts to him1 is contradiction4 ,men of the world1 for some indulgence1 some wealth or land1 contend and fight1 but those who believe the righteous law should obediently conform their lives to it2 to believe and yet to harbor enmity1 this is to oppose 'religious principle' to 'conduct4' ,buddha himself at rest1 and full of love1 desired to bestow the rest he enjoyed on all4 ,to adore with worship the great merciful1 and yet to gender wide destruction1 how is this possible8 ,divide the relics1 then1 that all may worship them alike2 obeying thus the law1 the fame thereof widespread1 then righteous principles will be diffused2 but if others walk not righteously1 we ought by righteous dealing to appease them1 in this way showing the advantage of religion1 we cause religion everywhere to take deep hold and abide4 ,buddha has told us that of all charity 'religious charity' is the highest2 men easily bestow their wealth in charity1 but hard is the charity that works for righteousness4 ,the ,mallas hearing the ,brahman's words with inward shame gazed at one another2 and answered the ,brahmakrin thus3 ,we thank you much for purposing to come to us1 and for your friendly and religious counsel--speaking so well1 and reasonably4 ,yours are words which a ,brahman ought to use1 in keeping with his holy character2 words full of reconciliation1 pointing out the proper road2 like one recovering a wandering horse brings him back by the path which he had lost4 ,we then ought to adopt the plan of reconciliation such as you have shown us2 to hear the truth and not obey it brings afterwards regretful sorrow4 ,then they opened out the master's relics and in eight parts equally divided them4 ,themselves paid reverence to one part1 the other seven they handed to the ,brahman2 the seven kings having accepted these1 rejoiced and placed them on their heads2 and thus with them returned to their own country1 and erected ,dgobas for worship over them4 ,the ,brahmakrin then besought the ,mallas to bestow on him the relic-pitcher as his portion1 and from the seven kings he requested a fragment of their relics1 as an eighth share4 ,taking this1 he returned and raised a ,kaitya1 which still is named the ,golden ,pitcher ,dgoba4 ,then the men of ,kusinagara collecting all the ashes of the burning1 raised over them a ,kaitya1 and called it the ,ashes ,dgoba4 ,the eight ,stpas of the eight kings1 the ,golden ,pitcher and the ,ashes ,stpa4 ,thus throughout ,gambudvipa there first were raised ten ,dgobas4 ,then all the lords and ladies of the country holding gem-embroidered canopies1 paid their offerings at the various shrines1 adorning them as any golden mountain4 ,and so with music and with dancing through the day and night they made merry1 and sang4 ,and now the ,arhats numbering five hundred1 having forever lost their master's presence1 reflecting there was now no ground of certainty1 returned to ,gridhrakta mount2 assembling in ,king ,sakra's cavern1 they collected there the ,stra ,pitaka2 all the assembly agreeing that the venerable nanda should say1 for the sake of the congregation1 the sermons of ,tathgata from first to last3 ,great and small1 whatever you have heard from the mouth of the deceased ,muni4 ,then nanda in the great assembly ascending the lion throne1 declared in order what the lord had preached1 uttering the words ,thus have ,i heard4 ,the whole assembly1 bathed in tears1 were deeply moved as he pronounced the words ,i heard2 and so he announced the law as to the time1 as to the place1 as to the person2 as he spoke1 so was it written down from first to last1 the complete ,stra ,pitaka4 ,by diligent attention in the use of means1 practising wisdom1 all these ,arhats obtained ,nirvna2 those now able so to do1 or hereafter able1 shall attain ,nirvna in the same way4 ,king ,asoka born in the world when strong1 caused much sorrow2 when feeble1 then he banished sorrow2 as the ,asoka-flower tree1 ruling over ,gambudvipa1 his heart forever put an end to sorrow1 when brought to entire faith in the true law2 therefore he was called the ,king who frees from sorrow4 ,a descendant of the ,mayra family1 receiving from heaven a righteous disposition1 he ruled equally over the world2 he raised everywhere towers and shrines1 his private name the violent ,asoka1 now called the righteous ,asoka4 ,opening the ,dgobas raised by those seven kings to take the ,sarras thence1 he spread them everywhere1 and raised in one day eighty-four thousand towers2 only with regard to the eighth pagoda in ,rmagrama1 which the ,nga spirit protected1 the king was unable to obtain those relics2 but though he obtained them not1 knowing they were spiritually bequeathed relics of ,buddha which the ,nga worshipped and adored1 his faith was increased and his reverent disposition4 ,although the king was ruler of the world1 yet was he able to obtain the first holy fruit2 and thus induced the entire empire to honor and revere the shrines of ,tathgata4 ,in the past and present1 thus there has been deliverance for all4 ,tathgata1 when in the world2 and now his relics--after his ,nirvana2 those who worship and revere these1 gain equal merit2 so also those who raise themselves by wisdom1 and reverence the virtues of the ,tathgata1 cherishing religion1 fostering a spirit of almsgiving1 they gain great merit also4 ,the noble and superlative law of ,buddha ought to receive the adoration of the world4 ,gone to that undying place1 those who believe his law shall follow him there2 therefore let all the ,devas and men1 without exception1 worship and adore the one great loving and compassionate1 who mastered thoroughly the highest truth1 in order to deliver all that lives4 ,who that hears of him1 but yearns with love6 ,the pains of birth1 old age1 disease and death1 the endless sorrows of the world1 the countless miseries of hereafter1 dreaded by all the ,devas1 he has removed all these accumulated sorrows2 say1 who would not revere him8 to escape the joys of after life1 this is the world's chief joy6 ,to add the pain of other births1 this is the world's worst sorrow6 ,buddha1 escaped from pain of birth1 shall have no joy of the hereafter6 ,and having shown the way to all the world1 who would not reverence and adore him8 ,to sing the praises of the lordly monk1 and declare his acts from first to last1 without self-seeking or self-honor1 without desire for personal renown1 but following what the scriptures say1 to benefit the world1 has been my aim4