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PROVO,UTAH
Digitized by tlie Internet Arcliive
in 2011 witii funding from
Brigliam Young University
http://www.archive.org/details/harvardclassics191045elio
A Hindu Temple
From the painting by R, Ernst
\jr\^
U
THE HARVARD CLASSICS
EDITED BY CHARLES W ELIOT LL D
¥
SACRED WRITINGS
VOLUME n
CHRISTIAN (Fart II) • BUDDHIST
HINDU MOHAMMEDAN
WITH INTRODUCTIONS, NOTES
AND ILLUSTRATIONS
"DR. ELIOT'S FIVE-FOOT SHELF OF BOOKS"
P F COLLIER & SON
NEW YORK
Copyright 1910
By p. F. Collier & Son
The Bible text in this volume of the Epistles of Paul to the
Corinthians is taken from the American Standard Edition of
the Revised Bible, copyright, 1901, by Thomas Nelson & Sons,
and is used by permission.
Copyright 1885
By Roberts Brothers
Copyright 1896
By Harvard University
Designed, Printed, and Bound at
MAROLD B. LEE LSBRAm
CONTENTS
CHRISTIAN
PAGS
The First Epistle of Paul to the Corinthians . . 501
The Second Epistle of Paul to the Corinthians . 527
Hymns of the Christian Church 545
(See Special Table of Contents, page 546)
BUDDHIST
Buddhist Writings, Translated and Annotated by
Henry Clarke Warren * ^ 587
(See Special Table of Contents, page 589)
HINDU
The Bhagavad-Gita or Song Celestial, Translated
BY Sir Edwin Arnold ..,«.** t> * * * 799
MOHAMMEDAN
Chapters from the Koran, Translated and Anno-
TATED BY E. H. PaLMER 88$
(See Special Table of Contents, page 887)
497 HC XLV (I)
INTRODUCTORY NOTE
In the eighteenth chapter of "The Acts of the Apostles" an
uccount is given of the founding by Paul of the Church of
Corinth, At that time Corinth was a great seaport, with a
cosmopolitan population and an apparently well-deserved reputa-
tion for immorality. Not long after Paul's departure, it appears
that some members of the Church fell back into the evil ways
of the place, and their brethren wrote to Paul for advice, Paul's
reply, now lost, seems to have been misunderstood; and their
answer, along with oral reports which had reached the apostle,
called forth the first of the two extant epistles. This was written
at Ephesus, probably in 54 A, D., though some scholars date
it three or four years later.
Our second epistle was sent from Macedonia, after Paul had
been forced to flee from Ephesus, a few months after the date
of the first. Like the first, it deals with scandals and divisions
in the Corinthian Church, but rejoices over some m^atters on
which its founder could offer congratulations. The more painful
part of the letter, chapters X to XIII, is supposed by some to be
part of an epistle coming between the first and the second.
The two letters give a very vivid picture of the perils through
which the infant church struggled in the midst of a vicious
pagan society, before its fundamental principles were firmly
grasped, and while opportunities abounded to be led astray by
rival teachers, Paul addresses himself to the unpleasant task
of discipline with straightforwardness and courage, yet with
much tenderness; and in holding up to his converts the gospel
as he conceived it, he rises to a pitch of sublime eloquence.
499
THE FIRST EPISTLE OF PAUL TO THE
CORINTHIANS
PAUL, called to he an apostle of Jesus Christ through
the will of God, and Sosthenes our^ brother, [^] unto
the church of God which is at Corinth, even
them that are sanctified in Christ Jesus, called to he saints,
with all that call upon the name of our Lord Jesus Christ in
every place, their Lord and ours: [5] Grace to you and
peace from God our Father and the Lord Jesus Christ.
[4] I thank my^ God always concerning you, for the grace
of God which was given you in Christ Jesus ; [5] that in
everything ye were enriched in him, in all utterance^ and
all knowledge; [(5] even as the testimony of Christ was con-
firmed in you: [7] so that ye come behind in no gift; wait-
ing for the revelation of our Lord Jesus Christ; [^] who
shall also confirm you unto the end, that ye he unreprove-
able in the day of our Lord Jesus Christ, [p] God is faith-
ful, through whom ye were called into the fellowship of his
Son Jesus Christ our Lord.
[10] Now I beseech you, brethren, through the name of
our Lord Jesus Christ, that ye all speak the same thing,
and that there be no divisions'* among you; but that ye be
perfected together in the same mind and in the same judg-
ment. [ii'\ For it hath been signified unto me concerning
you, my brethren, by them that are of the household of
Chloe, that there are contentions among you. [12'] Now
this I mean, that each one of you saith, I am of Paul;
and I of Apollos; and I of Cephas; and I of Christ, [/j]
Is^ Christ divided? was Paul crucified for you? or were ye
1 Gr. the brother, 2 gome ancient authorities omit my. ' Gr. word,
*Gr. schisms. ^ Or, Christ is divided! Was Paul crucified for youf
501
502 I. CORINTHIANS
baptized into the name of Paul? [14] V thank God that 1
baptized none of you, save Crispus and Gaius; [15] lest any
man should say that ye were baptized into my name. [16]
And I baptized also the household of Stephanas: besides, I
know not whether I baptized any other, [i/] For Christ
sent me not to baptize, but to preach^ the gospel : not in wis-
dom of words, lest the cross of Christ should be made void.
[18] For the word of the cross is to them that perish*
foolishness; but unto us who are** saved it is the power of
God. [ip] For it is written,
I will destroy the wisdom of the wise,
And the discernment of the discerning will I bring to
naught.
[20] Where is the wise? where is the scribe? where is the
disputer of this world ?^* hath not God made foolish the
wisdom of the world? [21] For seeing that in the wisdom
of God the world through its wisdom knew not God, it
was God's good pleasure through the foolishness of the
preaching** to save them that believe. [22] Seeing that
Jews ask for signs, and Greeks seek after wisdom : [2^] but
we preach Christ*^ crucified, unto Jews a stumbling-block,
and unto Gentiles foolishness ; [24] but unto them" that are
called, both Jews and Greeks, Christ the power of God, and
the wisdom of God. [^5] Because the foolishness of God
is wiser than men; and the weakness of God is stronger
than men.
[26] For behold** your calling, brethren, that not many
wise after the flesh, not many mighty, not many noble, are
called: [2/] but God chose the foolish things of the
world, that he might put to shame them that are wise;
and God chose the weak things of the world, that he
might put to shame the things that are strong; [28] and
the base things of the world, and the things that are
despised, did God choose, yea and*^ the things that are
not, that he might bring to nought the things that are:
[2p] that no flesh should glory before God. [jo] But of
• Some ancient authorities read I give thanks that,
' Gr. bring good tidings. Comp. Mt. ii. 5.
* Or, are perishing. ® Or, are being saved. '° Or, age,
^* Gr. thing preached, ^^ Or, a Messiah. ^^ Gr. the called themselveA
^^ Or, ye behold* ^^ Many ftncieut authorities omit and*
I. COPtXNTHIANS 503
him are ye in Christ Jesus, who was made unto us wisdom
from God, and^* righteousness and sanctification, and
redemption: [jj] that, according as it is written. He that
glorieth, let him glory in the Lord.
II
[i] And I, brethren, when I came unto you, came not
with excellency of speech^ or of wisdom, proclaiming to you
the testimony^ of God. [2] For I determined not to know
anything among you, save Jesus Christ, and him crucified.
[/] And I was with you in weakness, and in fear, and in
much trembling. [4] And my speech* and my preaching*
were not in persuasive words of wisdom, but in demonstra-
tion of the Spirit and of power: [5] that your faith should
not stand* in the wisdom of men, but in the power of God.
[6] We speak wisdom, however, among them that are
fullgrown : yet a wisdom not of this world,* nor of the rulers
of this world,* who are coming to nought : [7] but we speak
God's wisdd'm in a mystery, even the wisdom that hath been
hidden, which God foreordained before the worlds* unto
our glory: [8] which none of the rulers of this world* hath
known : for had they known it, they would not have crucified
the Lord of glory: [p] but as it is written,
Things which eye saw not, and ear heard not.
And which entered not into the heart of man.
Whatsoever things God prepared for them that love
him.
[10] But* unto us God revealed theni^ through the Spirit:
for the Spirit searcheth all things, yea, the deep things of
God. [11] For who among men knoweth the things of a
man, save the spirit of the man, which is in him? even so
the things of God none knoweth, save the Spirit of God.
[12] But we received, not the spirit of the world,* but the
spirit which is from God; that we might know the thingg
^•Or, both righteousness and sanctification and redemption,
* Or, word, ^ Many ancient authorities read mystery,
»Gr. thing preached, ♦Gr. be.
•Or, age: and so in ver. 7, 8; but not in ver. 12.
^ Some ancient authorities read For, * Or, it. « See ver, 6,
504 I. CORINTHIANS
that were freely given to us of God. [ij] Which things
also we speak, not in words which man's wisdom teacheth,
but which the Spirit teacheth ; combining® spiritual things
with spiritual words, [14] Now the natural man receiveth
not the things of the Spirit of God: for they are foolishness
unto him ; and he cannot know them, because they are spir-
itually judged." [i^] But he that is spiritual judgeth"'" all
things, and he himself is judged" of no man. [16] For who
hath known the mind of the Lord, that he should instruct
him? But we have the mind of Christ.
Ill
[j] And I, brethren, could not cpeak unto you as unto
spiritual, but as unto carnal, as unto babes in Christ. [2]
I fed you with milk, not with meat; for ye were not yet
able to bear it: nay, not even now are ye able; [j] for ye
are yet carnal: for whereas there is among you jealousy and
strife, are ye not carnal, and do ye not walk after the man-
ner of men? [4] For when one saith, I am of Paul; and
another, I am of Apollos; are ye not men? [5] What then
is Apollos? and what is Paul? Ministers through whom
ye believed ; and each as the Lord gave to him. [6] I plant-
ed, Apollos v/atered ; but God gave the increase. [7] So
then neither is he that planteth anything, neither he that
v/atereth ; but God that giveth the increase. [8] Now he
that planteth and he that watereth are one: but each shall
receive his own reward according to his own labor, [p]
For we are God's fellow-workers : ye are God's husbandry,^
God's building.
[10] According to the grace of God which was given
unto me, as a wise masterbuilder I laid a foundation; and
another buildeth thereon. But let each man take heed
how he buildeth thereon. [11] For other foundation can
no man lay than that which is laid, which is Jesus Christ.
[12] But if any man buildeth on the foundation gold, silver,
costly stones, wood, hay, stubble; [jj] each man's work
• Or, interpreting spiritual things to spiritual men.
**> Or, unspiritual. Gr. psychical, ^^ Or, examined* " Or, examineth*
1 Gn tilled land.
I. CORINTHIANS 505
shall be made manifest : for the day shall declare it, because
it is revealed in fire ; and^ the fire itself shall prove each
man's work of what sort it is. [i^] If any man's work
shall abide which he built thereon, he shall receive a re-
ward, [i^] If any man's work shall be burned, he shall
suffer loss: but he himself shall be saved; yet so as through
fire.
[i6] Know ye not that ye are a temple" of God, and that
the Spirit of God dwelleth in you? [17] If any man de-
stroyeth the temple' of God, him shall God destroy; for the
temple' of God is holy, and* such are ye.
[18] Let no man deceive himself. If any man thinketh
that he is wise among you in this world,^ let him become a
fool, that he may beccmie wise, [ip] For the wisdom of this
world is foolishness with God. For it is written, He that
taketh the wise in their craftiness: [20] and again. The
Lord knoweth the reasonings of the wise, that they are
vain. [21] Wherefore let no one glory in men. For all
things are yours ; [22] whether Paul, or Apollos, or Cephas,
or the world, or life, or death, or things present, or things
to come; all are yours; [2^] and ye are Christ's; and Christ
is God's.
IV
[i] Let a man so account of us, as of ministers of Christ,
and stewards of the mysteries of God. [2] Here, more-
over, it is required in stewards, that a man be found faith-
ful, [j] But with me it is a very small thing that I should
be judged* of you, or of man's judgment:* yea, I judge^ not
mine own self. [4] For I know nothing against myself;
yet am I not hereby justified: but he that judgeth* me is
the Lord. [5] Wherefore judge nothing before the time,
until the Lord come, who will both bring to light the hidden
things of darkness, and make manifest the counsels of the
hearts; and then shall each man have his praise from God.
[6] Now these things, brethren, I have in a figure trans-
ferred to myself and Apollos for your sakes; that in us ye
2 Or, and each man's work, of what sort it is, the fire shall prove it,
^ Or, sanctuary, * Or, rvhich temple ye are, ^ Or, age,
^ Or, examined, ^ Gr. day. See ch. 3. 13. ' Or, examine,
* Or, examineth.
6t)6 I. CORINTHIANS
might learn not to go beyond the things which are written;
that no one of you be puffed up for the one against the
other. [7] For who maketh thee to differ? and what hast
thou that thou didst not receive? but if thou didst receive
it, why dost thou glory as if thou hadst not received it? [8]
Already are ye filled, already ye are become rich, ye have
come to reign without us : yea and I would that ye did reign,
that we also might reign with you. [p] For, I think, God
hath set forth us the apostles last of all, as men doomed to
death: for we are made a spectacle unto the world, both®
to angels and men. [10] We are fools for Christ's sake, but
ye are wise in Christ; we are weak, but ye are strong;
ye have glory, but we have dishonor, [u] Even unto this
present hour we both hunger, and thirst, and are naked, and
are buffeted, and have no certain dwelling-place; [12] and
we toil, working with our own hands: being reviled, we
bless; being persecuted, we endure; [jj] being defamed, we
entreat: we are made as the filth® of the world, the off-
scouring of all things, even until now.
[14] I write not these things to shame you, but to admon-
ish you as my beloved children. [i§] For though ye have
ten thousand tutors in Christ, yet have ye not many fathers ;
for in Christ Jesus I begat you through the gospel.'^ [16]
I beseech you therefore, be ye imitators of me. [//] For
this cause have I sent unto you Timothy, who is my beloved
and faithful child in the Lord, who shall put you in remem-
brance of my ways which are in Christ, even as I teach
everywhere in every church. [18] Now some are puffed
up, as though I were not coming to you. [jp] But I will
come to you shortly, if the Lord will; and I will know, not
the word of them that are puffed up, but the power. [20]
For the kingdom of God is not in word, but in power. [21]
What will ye? shall I come unto you with a rod, or in love
and a spirit of gentleness?
[j] It is actually reported that there is fornication among
you, and such fornication as is not even among the Gentiles,
* Or, and to angels, and to men. • Or, refuse,
' Gr. good tidings. See marginal note on Mt. 4. 23.
I. CORINTHIANS 507
that one of you hath his father's wife. [^] And ye* are
puffed up, and did^ not rather mourn, that he that had done
this deed might be taken away from among you. [j] For I
verily, being absent in body but present in spirit, have al-
ready as though I were present judged him that hath so
wrought this thing, [^] in the name of our Lord Jesus, ye
being gathered together, and my spirit, with the power of
our Lord Jesus, [5] to deliver such a one unto Satan for the
destruction of the flesh, that the spirit may be saved in the
day of the Lord Jesus.* [(5] Your glorying is not good.
Know ye not that a little leaven leaveneth the whole lump?
[7] Purge out the old leaven, that ye may be a new lump,
even as ye are unleavened. For our passover also hath
been sacrificed, even Christ: [5] wherefore let us keep* the
feast, not with old leaven, neither with the leaven of malice
and wickedness, but with the unleavened bread of sincerity
and truth.
[p] I wrote unto you in my epistle to have no company
with fornicators; \^io] not^ at all meaning with the fornica-
tors of this world, or with the covetous and extortioners,
or with idolaters; for then must ye needs go out of the
world: [//] but as® it is, I wrote unto you not to keep
company, if any man that is named a brother be a fornica-
tor, or covetous, or an idolater, or a reviler, or a drunkard,
or an extortioner; with such a one no, not to eat. {12]
For what have I to do with judging them that are without?
Do not ye judge them that are within? [/j] But them that
are without God judgeth. Put away the wicked man from
among yourselves.
VI
[7] Dare any of you, having a matter against his* neigh-
bor, go to law before the unrighteous, and not before the
saints? [21 Or know ye not that the saints shall judge the
world? and if the world is judged by you, are ye unworthy
to* judge the smallest matters? [j] Know ye not that we
* Or, are ye puffed up? ^ Or, did ye not rather mourn, . , . you'f
* Some ancient authorities omit Jesus. * Gr. keep festivaL
^ Or, not altogether with the fornicators &€, » Or, now I write.
^ Gr. the other. See Rom. 13. S. 2 Qj.^ ^f ^/^^ smallest tribunals.
508 I. CORINTHIANS
shall judge angels? how much more, things that pertain to
this life? [4] If then ye have to* judge things pertaining
to this life, do* ye set them to judge who are of no account
in the church? [5] I say this to move you to shame. What,**
cannot there be found among you one wise man who shall
be able to decide between his brethren, [6] but brother
goeth to law with brother, and that before unbelievers? [7]
Nay, already it is altogether a® defect in you, that ye have
lawsuits one with another. Why not rather take wrong?
why not rather be defrauded? [8] Nay, but ye yourselves
do wrong, and defraud, and that your brethren, [p] Or
know ye not that the unrighteous shall not inherit the king-
dom of God? Be not deceived: neither fornicators, nor idol-
aters, nor adulterers, nor effeminate, nor abusers of them-
selves with men, [10] nor thieves, nor covetous, nor drunk-
'1 ards, nor revilers, nor extortioners, shall inherit the kingdom
of God. [ii] And such were some of you: but ye were^
washed, but ye were sanctified, but ye were justified in the
name of the Lord Jesus Christ, and in the Spirit of our God.
[12] All things are lawful for me; but not all things are
expedient. All things are lawful for me; but I will not be
brought under the power of any. [zj] Meats for the belly,
and the belly for meats : but God shall bring to nought both
it and them. But the body is not for fornication, but for
the Lord; and the Lord for the body: [14] and God both
raised the Lord, and will raise up us through his power.
[75] Know ye not that your bodies are members of Christ?
shall I then take away the members of Christ, and make
them members of a harlot? God forbid. [16] Or know ye
not that he that is joined to a harlot is one body? for. The
twain, saith he, shall become one flesh. [17] But he that is
joined unto the Lord is one spirit. [18] Flee fornication.
Every sin that a man doeth is without the body; but he that
committeth fornication sinneth against his own body, [ip]
Or know ye not that your body is a temple^ of the Holy
Spirit which is in you, which ye have from God? and ye
are not your own; [20] for ye were bought with a price:
glorify God therefore in your body.
^ Gr. tribunals pertaining to. * Or, set them . . . church,
* Or, Is It so, that there cannot &c. ^ Or, a loss to you,
' Gr. washed yourselves. ® Or, sanctuary.
I. CORINTHIANS 509
VII
[/] Now concerning the things whereof ye wrote: It is
good for a man not to touch a woman. [2] But, because
of fornications, let each man have his own wife, and let each
woman have her own husband, [j] Let the husband render
unto the wife her due: and likewise also the wife unto the
husband. [4] The wife hath not power over her own body,
but the husband: and likewise also the husband hath not
power over his own body, but the wife. [5] Defraud ye
not one the other, except it be by consent for a season, that
ye may give yourselves unto prayer, and may be together
again, that Satan tempt you not because of your incon-
tinency. [6] But this I say by way of concession, not of
commandment. [7] Yet^ I would that all men were even
as I myself. Howbeit each man hath his own gift from
God, one after this manner, and another after that.
[8] But I say to the unmarried and to widows, It is good
for them if they abide even as I. [p] But if they have not
continency, let them marry : for it is better to marry than to
burn. [10] But unto the married I give charge, yea not I,
but the Lord, That the wife depart not from her husband
[11] (but should she depart, let her remain unmarried, or
else be reconciled to her husband) ; and that the husband
leave not his wife. [12] But to the rest say I, not the
Lord: If any brother hath an unbelieving wife, and she is
content to dwell with him, let him not leave her. [ij] And
the woman that hath an unbelieving husband, and he is con-
tent to dwell with her, let her not leave her husband. [14]
For the unbelieving husband is sanctified in the wife, and
the unbelieving wife is sanctified in the brother: else were
your children unclean; but now are they holy. [75] Yet
if the unbelieving departeth, let him depart: the brother or
the sister is not under bondage in such cases: but God hath
called us^ in peace. [16] For how knowest thou, O wife,
whether thou shalt save thy husband? or how knowest thou,
O husband, whether thou shalt save thy wife? [17] Only,
as the Lord hath distributed to each man, as God hath called
each, so let him walk. And so ordain I in all the churches,
1 Many ancient authorities read For, 2 Many ancient authorities read yoti.
510 I. CORINTHIANS
[iS] Was any man called being circumcised? let him not be-
come uncircumcised. Hath any been called in uncircum-
cision? let him not be circumcised, [ig] Circumcision is
nothing, and uncircumcision is nothing; but the keeping
of the commandments of God. [20] Let each man abide
in that calling wherein he was called. [21] Wast thou
called being a bondservant? care not for it: nay,* even if
thou canst become free, use it rather. [22] For he that was
called in the Lord being a bondservant, is the Lord's freed-
man: likewise he that was called being free, is Christ's
bondservant, [^j] Ye were bought with a price; become
not bondservants of men. [24] Brethren, let each man,
wherein he was called, therein abide with God.
[^5] Now concerning virgins I have no commandment of
the Lord: but I give my judgment, as one that hath obtained
mercy of the Lord to be trustworthy. [26] I think there-
fore that this is good by reason of the distress that is upon
us, namely, that it is good for a man to* be as he is. [2/]
Art thou bound unto a wife? seek not to be loosed. Art
thou loosed from a wife? seek not a wife. [28] But shouldest
thou marry, thou hast not sinned; and if a virgin marry, she
hath not sinned. Yet such shall have tribulation in the flesh :
and I would spare you. [2p] But this I say, brethren, the
time is^ shortened, that henceforth both those that have
wives may be as though they had none; [30] and those that
weep, as though they wept not; and those that rejoice, as
though they rejoiced not; and those that buy, as though
they possessed not; [31] and those that use the world, as
not using it to the full: for the fashion of this world
passeth away. [32] But I would have you to be free from
cares. He that is unmarried is careful for the things of the
Lord, how he may please the Lord: [jj] but he that is
married is careful for the things of the world, how he may
please his wife,^ [34] and is divided. So also the woman
that is unmarried and the virgin is careful for the things
of the Lord, that she may be holy both in body and in
spirit: but she that is married is careful for the things
* Or, but if, * Gr. so to be. * Or, is shortened henceforth, that both
those &c. * Some ancient authorities read wife. And there is a dif-
ference also between the wife and the virgin. She that is unmarried is care-
ful &c.
I. CORINTHIANS 511
of the world, how she may please her husband. [55] And
this I say for your own profit; not that I may cast a snare'
upon you, but for that which is seemly, and that ye may
attend upon the Lord without distraction. [j(5] But if any
man thinketh that he behaveth himself unseemly toward
his virgin® daughter, if she be past the flower of her age,
and if need so recfuireth, let him do what he will; he sin-
neth not; let them marry, [j/] But he that standeth sted-
fast in his heart, having no necessity, but hath power as
touching his own will, and hath determined this in his own
heart, to keep his own virgin* daughter, shall do well. [^8]
So then both he that giveth his own virgin* daughter in
marriage doeth well ; and he that giveth her not in marriage
shall do better, [jp] A wife is bound for so long time as
her husband liveth; but if the husband be dead,® she is free
to be married t(^ whom she will ; only in the Lord. [40] But
she is happier if she abide as she is, after my judgment:
and I think that I also have the Spirit of God.
VIII
[j] Now concerning things sacrificed to idols: We know
that we all have knowledge. Knowledge puffeth up, but
love edifieth.* [2] If any man thinketh that he knoweth
anything, he knoweth not yet as he ought to know; [j]
but if any man loveth God, the same is known by him. [4]
Concerning therefore the eating of things sacrificed to idols,
we know that no idol is anything in the world, and that there
is no God but one. [5] For though there be that are called
gods, whether in heaven or on earth; as there are gods
many, and lords many; [6] yet to us there is one God, the
Father, of whom are all things, and we unto him; and one
Lord, Jesus Christ, through whom are all things, and we
through him. [7] Howbeit there is not in all men that
knowledge: but some, being used until now to the idol, eat
as of a thing sacrificed to an idol ; and their conscience being
weak is defiled. [8] But food will not commend^ us to God:
' Or, constraint. Gr. noose,
® Or, virgin (omitting daughter). • Gr. fallen asleep. See Acts 7. 60c
*Gr. buildeth up. * q^, present.
512 T. CORINTHIANS
neither, if we eat not, are^ we the worse; nor, if we eat, are*
we the better, [p] But take heed lest by any means this
liberty^ of yours become a stumblingblock to the weak. [lo]
For if a man see thee who hast knowledge sitting at meat
in an idol's temple, will not his conscience, if he is weak, be^
emboldened to eat things sacrificed to idols? [ii] For
through' thy knowledge he that is weak perisheth, the
brother for whose sake Christ died. [12] And thus, sinning
against the brethren, and wounding their conscience when
it is weak, ye sin against Christ [/j] Wherefore, if meat
causeth my brother to stumble, I will eat no flesh for ever-
more, that I cause not my brother to stumble.
IX
[7] Am I not free? am I not an apostle? have I not seen
Jesus our Lord? are not ye my work in the Lord? [2] If
to others I am not an apostle, yet at least I am to you; for
the seal of mine apostleship are ye in the Lord, [j] My
defence to them that examine me is this. [4] Have we no
right to eat and to drink? [5] Have we no right to lead
about a wife that is a believer,^ even as the rest of the
apostles, and the brethren of the Lord, and Cephas? [6]
Or I only and Barnabas, have we not a right to forbear
working? [7] What soldier ever serveth at his own
charges? who planteth a vineyard, and eateth not the fruit
thereof? or who feedeth a flock, and eateth not of the milk
of the flock? [8] Do I speak these things after the manner
of men? or saith not the law also the same? [p] For it is
written in the law of Moses, Thou shalt not muzzle the ox
when he treadeth out the corn. Is it for the oxen that God
careth, [10] or saith he it assuredly^ for our sake? Yea,
for our sake it was written: because he that ploweth ought
to plov/ in hope, and he that thresheth, to thresh in hope of
partaking. [11] If we sowed unto you spiritual things, is it
a great matter if we shall reap your carnal things? [12]
If others partake of this right over you, do not we yet
' Gr. do we lack. •* Gr. do we abound. '^ Or, power,
• Gr. be builded up. ^ Gr. in.
^ Gr. sister, ^ Or, altogether.
I. CORINTHIANS 513
more? Nevertheless we did not use this right; but we bear
all things, that v/e may cause no hindrance to the gospef
of Christ, [/j] Know ye not that they that minister about
sacred things eat of the things of the temple, and they that
wait upon the altar have their portion with the altar? [/^]
Even so did the Lord ordain that they that proclaim the
gospef should live of the gospel.^ [75] But I have used
none of these things: and I write not these things that it
may be so done in my case; for it were good for me rather
to die, than that any man should make my glorying void.
[/d] For if I preach* the gospel, I have nothing to glory
of; for necessity is laid upon me; for woe is unto me, if I
preach* not the gospel. [//] For if I do this of mine own
will, I have a reward: but if not of mine own will, I have a
stewardship intrusted to me. [/5] What then is my reward?
That, when I preach* the gospel, I may m.ake the gospef
without charge, so as not to use to the full my right in the
gospel.^ [19] For though I was free from all men, I brought
myself under bondage to all, that I m.ight gain the more.
[2o'\ And to the Jews I became as a Jew, that I might
gain Jews; to them that are under the law, as under the
law, not being myself under the lav/, that I might gain them
that are under the law; [2i'\ to them that are without
law, as without law, not being without law to God, but under
law to Christ, that I might gain them that are without law.
[22^ To the weak I became weak, that I might gain the
weak: I am become all things to all men, that I may by all
means save some, [i'j] And I do all things for the gospelV
sake, that I may be a joint partaker thereof. [24] Know
ye not that they that run in a race^ run all, but one receiveth
the prize? Even so run; that ye may attain. [^5] And
every man that striveth in the games exerciseth self-control
in all things. Now they do it to receive a corruptible crown ;
but we an incorruptible. '[26'] I therefore so run, as not un-
certainly; so fight*^ I, as not beating the air: [i'/] but I
buffet^ my body, and bring it into bondage: lest by any
means, after that I have^ preached to others, I myself should
be rejected.
^ See marginal note on ch. 4. 15. * See marginal note on ch. i. 17,
** Gr. race course. ® Gr. box, ' Gr. bruise. Lk. 18. 5.
* Or, have been a herald.
514 I. CORINTHIANS
X
[i] For I would not, brethren, have you ignorant, that our
fathers were all under the cloud, and all passed through
the sea; [^] and were all baptized unto^ Moses in the cloud
and in the sea; [j] and did all eat the same spiritual food;
I4] and did all drink the same spiritual drink: for they
drank of a spiritual rock that followed them: and the rock
was Christ.^ [5] Howbeit with most of them God was not
well pleased: for they were overthrown in the wilderness.
[6] Now these* things were our examples, to the intent we
should not lust after evil things, as they also lusted. [7]
Neither be ye idolaters, as were some of them; as it is
written, The people sat down to eat and drink, and rose
up to play. [8] Neither let us commit fornication, as some
of them committed, and fell in one day three and twenty
thousand, [p] Neither let us make trial of the Lord,* as
some of them made trial, and perished by the serpents. [10]
Neither murmur ye, as some of them murmured, and per-
ished by the destroyer. [11] Now these things happened
unto them by^ way of example; and they were written for
our admonition, upon whom the ends of the ages are come.
[12] Wherefore let him that thinketh he standeth take heed
lest he fall, [jj] There hath no temptation taken you but
such as man can bear: but God is faithful, who will not
suffer you to be tempted above that ye are able; but will
with the temptation make also the way of escape, that ye
may be able to endure it.
[14] Wherefore, my beloved, flee from idolatry. [75] I
speak as to wise men ; judge ye what I say. [16] The cup
of blessing which we bless, is it not a communion® of the
blood of Christ? The bread"^ which we break, is it not a
communion® of the body of Christ? [r/] seeing® that we,
who are many, are one bread,' one body : for we all partake
of^ the one bread''. [18] Behold Israel after the flesh: have
not they that eat the sacrifices communion with the altar?
5 Gr. into. * Or, the Christ Comp. Heb. ii. 26.
^ Or, m these things they became figures of us.
* Some ancient authorities read Christ. " Gr. by way of figure.
^ Or, m these things they became figures of us.
* Some ancient authorities read Christ. " Gr. by way of fii
• Or, participation in. ' Or, loaf, ^ Or, seeing that there is one bread.
we, who are many, are one body, • Gr. from.
I. CORINTHIANS 515
[jp] What say I then? that a thing sacrificed to idols is any-
thing, or that an idol is anything? [20] But / say, that the
things which the Gentiles sacrifice, they sacrifice to demons,
and not to God : and I would not that ye should have com-
munion with demons. [21] Ye cannot drink the cup of the
Lord, and the cup of demons: ye cannot partake of the
table of the Lord, and of the table of demons. [22] Or
do we provoke the Lord to jealousy? are we stronger
than he?
[2^] All things are lawful ; but not all things are expedi-
ent. All things are lawful; but not all things edify /*" [24]
Let no man seek his own, but each his'' neighbor's good.
[25] Whatsoever is sold in the shambles, eat, asking no
question for conscience' sake; [26] for the earth is the
Lord's, and the fulness thereof. [2/] If one of them that
believe not biddeth you to a feast, and ye are disposed to
go ; whatsoever is set before you, eat, asking no question for
conscience' sake. [28] But if any man say unto you, This
hath been offered in sacrifice, eat not, for his sake that
showed it, and for conscience' sake : [2p] conscience, I say,
not thine own, but the other's; for why is my liberty judged
by another conscience? [jo] If^ I partake with thank-
fulness, why am I evil spoken of for that for which I give
thanks? [j/] Whether therefore ye eat, or drink, or what-
soever ye do, do all to the glory of God. [32] Give no oc-
casion of stumbling, either to Jews, or to Greeks, or to the
church of God: [jj] even as I also please all men in all
things, not seeking mine own profit, but the profit of the
many, that they may be saved.
XI
[/] Be ye imitators of me, even as I also am of Christ.
[2] Now I praise you that ye remember me in all things,
and hold fast the traditions, even as I delivered them to you.
[j] But I would have you ^mow, that the head of every
man is Christ ; and the head of the woman is the man ; and
the head of Christ is God. [4] Every man praying or
^» Gr. build up. " Gr. the other's. See Rom. 13. 8.
^2 Or, If I by grace partake.
516 I. CORINTHIANS
prophesying, having his head covered, dishonoreth his head.
[5] But every w^oman praying or prophesying with her head
unveiled dishonoreth her head; for it is one and the same
thing as if she were shaven. [6] For if a woman is not
veiled, let her also be shorn: but if it is a shame to a woman
to be shorn or shaven, let her be veiled. [7] For a man
indeed ought not to have his head veiled, forasmuch as he
is the image and glory of God: but the woman is the glory
of the man. [8] For the man is not of the woman ; but the
woman of the man: [p] for neither was the man created for
the woman; but the woman for the man: [10] for this cause
ought the woman to have a sign of authority on her head,
because of the angels. [11] Nevertheless, neither is the
woman without the man, nor the man without the woman,
in the Lord. [12] For as the woman is of the man, so is
the man also by the woman; but all things are of God. [/j]
Judge ye in^ yourselves: is it seemly that a woman pray
unto God unveiled? [14] Doth not even nature itself teach
you, that, if a man have long hair, it is a dishonor to him?
[75] But if a woman have long hair, it is a glory to her:
for her hair is given her for a covering. [16] But if any
man seemeth to be contentious, we have no such custom,
neither the churches of God.
[j/] But in giving you this charge, I praise you not, that
ye come together not for the better but for the worse. [18]
For first of all, when ye come together in^ the church, I
hear that divisions'^ exist among you ; and I partly believe it.
[ip] For there must be also factions* among you, that they
that are approved may be made manifest among you. [20]
When therefore ye assemble yourselves together, it is not
possible to eat the Lord's supper: [21] for in your eating
each one taketh before other his own supper; and one is
hungry, and another is drunken. [22] What, have ye not
houses to eat and to drink in? or despise ye the church^ of
God, and put them to shame that have^ not? What shall I
say to you ? shall^ I praise you ? In this I praise you not.
[2j] For I received of the Lord that which also I delivered
unto you, that the Lord Jesvs ri the night in which he was
* Or, among. ^ Or, in congregcticn. ^ Gr. schisms.
* Gr. heresies. ^ ^ Or, connregatioc. ^ Or, have nothing,
"^ Or, shall I praise you in this? I pra^e you not.
1. CORINTHIANS 517
betrayed^ took bread; [24] and when he had given thanks,
he brake it, and said, This is my body, which is^ for you:
this do in remembrance of me. [25] In Hke manner also the
cup, after supper, saying, This cup is the new covenant in
my blood: this do, as often as ye drink it, in remembrance
of me. [26] For as often as ye eat this bread, and drink
the cup, ye proclaim the Lord's death till he come. [2/]
Wherefore whosoever shall eat the bread or drink the cup
of the Lord in an unworthy manner, shall be guilty of the
body and the blood of the Lord. [28] But let a man prove
himself, and so let him eat of the bread, and drink of the
cup. [2g] For he that eateth and drinketh, eateth and
drinketh judgment unto himself, if he discern^^ not the body.
[jo] For this cause many among you are weak and sickly,
and not a few sleep, [ji] But if we discerned^^ ourselves,
we should not be judged. [^2] But when^^ we are judged,
we are chastened of the Lord, that we may not be condemned
with the world, [jj] Wherefore, my brethren, when ye
come together to eat, wait one for another. [^4] If any
man is hungry, let him eat at home ; that your coming to-
gether be not unto judgment. And the rest will I set in
order whensoever I come.
XII
[i] Now concerning spiritual gifts, brethren, I would not
have you ignorant. [2] Ye know that when ye were Gen-
tiles ye were led away unto those dumb idols, howsoever ye
might be led. [j] Wherefore I make known unto you, that
no man speaking in the Spirit of God saith, Jesus is anathe-
ma ; and no man can say, Jesus is Lord, but in the Holy
Spirit.
[4] Now there are diversities of gifts, but the same Spirit.
[5] And there are diversities of ministrations, and the same
Lord. [(5] And there are diversities of w^orkings, but the
same God, who worketh all things in all. [7] But to each
one is given the manifestation of the Spirit to profit withal.
[8] For to one is given through the Spirit the word of wis-
s Or, delivered up. » Many ancient authorities read is broken for yoii.
^® Gr. discriminate. ^^ Gr. discriminated.
" Or, when we are judged of the Lord, we are chastened.
518 I. CORINTHIANS
dom ; and to another the word of knowledge, according to the
same Spirit: [p] to another faith, in the same Spirit; and to
another gifts of heahngs, in the one Spirit; [lo] and to an-
other workings of miracles f and to another prophecy ; and to
another discernings of spirits: to another divers kinds of
tongues; and to another the interpretation of tongues: [ii]
but all these worketh the one and the same Spirit, dividing
to each one severally even as he will.
[12] For as the body is one, and hath many members, and
all the members of the body, being many, are one body; so
also is Christ, [ij] For in one Spirit were we all baptized
into one body, whether Jews or Greeks, whether bond or
free; and were all made to drink of one Spirit. [14] For the
body is not one member, but many. [75] If the foot shall say,
Because I am not the hand, I am not of the body; it is not
therefore not of the body. [16] And if the ear shall say,
Because I am not the eye, I am not of the body; it is not
therefore not of the body. [77] If the whole body were an
eye, where were the hearing? If the whole were hearing,
where were the smelling? [7^] But now hath God set the
members each one of them in the body, even as it pleased
him. [ip] And if they were all one member, where were
the body? [20] But now they are many members, but one
body. [21] And the eye cannot say to the hand, I have no
need of thee: or again the head to the feet, I have no need
of you. [22] Nay, much rather, those members of the body
which seem to be more feeble are necessary: [2j] and those
parts of the body, which we think to be less honorable, upon
these we bestow' more abundant honor; and our uncomely
parts have more abundant comeliness; [24] whereas our
comely parts have no need: but God tempered the body to-
gether, giving more abundant honor to that part which
lacked ; [25] that there should be no schism in the body ; but
that the members should have the same care one for another.
[26] And whether one member suffereth, all the members
suffer with it; or one member is honored,^ all the members
rejoice with it. [2/] Now ye are the body of Christ, and
severally* members thereof. [28] And God hath set some
* Gr. powers. ' Or, put on.
^ Or, glorified. * Or. members each in his part*
I. CORINTHIANS 5ig
in the church, first apostles, secondly prophets, thirdly teach-
ers, then^ miracles,^ then gifts of healings, helps, govern-
ments,^ divers kinds of tongues. [2p] Are all apostles? are
all prophets ? are all teachers ? are all workers of miracles ?*
[30] have all gifts of healings? do all speak with tongues?
do all interpret? [jj] But desire earnestly the greater gifts.
And moreover a most excellent way show I unto you.
XIII
[j] If I speak with the tongues of men and of angels, but
have not love, I am become sounding brass, or a clanging
cymbal. [2] And if I have the gift of prophecy, and know
all mysteries and all knowledge; and if I have all faith, so
as to remove mountains, but have not love, I am nothing.
[3] And if I bestow all my goods to feed the poor, and if I
give my^ body to^ be burned, but have not love, it profiteth
me nothing. [4] Love suffereth long, and is kind ; love en-
vieth not; love vaunteth not itself, is not puffed up, [5] doth
not behave itself unseemly, seeketh not its own, is not pro-
voked, taketh not account of evil; [6] rejoiceth not in un-
righteousness, but rejoiceth with the truth ; [7] beareth' all
things, believeth all things, hopeth all things, endureth all
things. ^ [8] Love never faileth: but whether there be
prophecies, they shall be done away; whether there be
tongues, they shall cease; whether there be knowledge, it
shall be done away, [p] For we know in part, and 'we
prophesy in part; [io\ but when that which is perfect is
come, that which is in part shall be done away. [//] When
I was a child, I spake as a child, I felt as a child, I thought
as a child : now that I am become a man, I have put away
childish things. [ j^] For now we see in a mirror, darkly ;»
but then face to face: now I know in part; but then shall I
know fully even as also I was fully known. [13] But now
abideth faith, hope, love, these three; and the greatest* of
these is love.
^Or, wise counsels.
^Many ancient authorities read that 1 may qlorv,
«pr, cover eth. Comp i Pet. 4. 8. ^ Qr. in a riddle.
«Ur. greater, Comp. Mt. 18. i, 4; ^. 11.
520 I. CORINTHIANS
XIV
[/] Follow after love; yet desire earnestly spiritual gifts,
but rather that ye may prophesy. [2] For he that speaketh
in a tongue speaketh not unto men, but unto God; for no
man understandeth ;^ but in the spirit he speaketh mysteries.
[■?] But he that prophesieth speaketh unto men edification,
and exhortation,^ and consolation. [4] He that speaketh in
a tongue edifieth^ himself; but he that prophesieth edifieth^
the church. [5] Now I would have you all speak with
tongues, but rather that ye should prophesy : and greater
is he that prophesieth than he that speaketh with tongues,
except he interpret, that the church may receive edifying. [6]
But now, brethren, if I come unto you speaking with tongues,
what shall I profit you, unless I speak to you either by way
of revelation, or of knowledge, or of prophesying, or
of teaching? [/] Even things without life, giving a voice,
whether pipe or harp, if they give not a distinction in the
sounds, how shall it be known what is piped or harped? [^]
For if the trumpet give an uncertain voice, who shall pre-
pare himself for war? [p] So also ye, unless ye utter by the
tongue speech easy to be understood, how shall it be known
what is spoken? for ye vs^ill be speaking into the air. [10]
There are, it may be, so many kinds of voices in the world,
and no^ kind is without signification. [11] If then I know
not the meaning of the voice, I shall be to him that speaketh
a barbarian, and he that speaketh will be a barbarian unto^
me. [12] So also ye, since ye are zealous of spiritual^ gifts,
seek that ye may abound unto the edifying of the church,
[/j] Wherefore let him that speaketh in a tongue pray that
he may interpret. [14] For if I pray in a tongue, my spirit
prayeth, but my understanding is unfruitful. [i§] What is
it then? I will pray with the spirit, and I will pray with
the understanding also : I will sing with the spirit, and I will
sing with the understanding also. [16] Else if thou bless
with the spirit, how shall he that filleth the place of the' un-
learned say the Amen at thy giving of thanks, ceeing he
^ Gr. heareth. ^ ^ Or, comfort. ^ Gr. htiUdeth up.
* Or, nothing is zvithoiit voice. ^ Or, in my case. • Gr. spi'^**^,
'"'Or, him that is without gifts: and so in ver. 23, 24.
I, CORINTHIANS 521
kiioweth not what thou sayest? [//] For thou verily givest
thanks well, but the other is not edified.* [i8] I thank God,
I speak with tongues more than you all: [ip] Howbeit in the
church I had rather speak five words with my understanding,
that I might instruct others also, than ten thousand words in
a tongue.
[20] Brethren, be not children in mind: yet in malice be
ye babes, but in mind be men.'' [21] In the law it is written.
By men of strange tongues and by the lips of strangers will
I speak unto this people; and not even thus will they hear
me, saith the Lord. [22] Wherefore tongues are for a
sign, not to them that believe, but to the unbelieving : but
prophesying is for a sign, not to the unbelieving, but to
them that believe. [2j] If therefore the whole church be
assembled together and all speak with tongues, and there
come in men unlearned or unbelieving, will they not say that
ye are mad? [24] But if all prophesy, and there come in one
unbelieving or unlearned, he is reproved^*^ by all, he is judged
by all; [2§] the secrets of his heart are made manifest; and
so he will fall down on his face and worship God, declaring
that God is among^^ you indeed'.
[26] What is it then, brethren? When ye come together,
each one hath a psalm, hath a teaching, hath a revelation,
hath a tongue, hath an interpretation. Let all things be
done unto edifying, [p/] If any man speaketh in a tongue,
let it be by two, or at the most three, and that in turn ; and
let one interpret: [28] but if there be no interpreter, let him
keep silence in the church ; and let him speak to himself,
and to God. [2p] And let the prophets speak by two or three,
and let the others discern.''" [jo] But if a revelation be
made to another sitting by, let the first keep silence, [ji]
For ye all can prophesy one by one, that all may learn, and
ail may be exhorted;'^ [32] and the spirits of the prophets are
subject to the prophets; [jj] for God is not a God of con-
fusion, but of peace.
As in all the churches of the saints, [j^] let the women
keep silence in the churches : for it is not permitted unto
them to speak; but let them be in subjection, as also saith
^.^r. biiilded up. ^ Gr. of full age, Comp. ch. 2. 6. ^° Or, convicted,,
^ Or, in. " Gr. discriminate. ^^ Or, comforted.
522 I. CORINTHIANS
the law. [35] And if they would learn anything, let them
ask their own husbands at home: for it is shameful for a
woman to speak in the church. [36] What? was it from
you that the word of God went forth? or came it unto you
alone ?
[57] If any man thinketh himself to be a prophet, or
spiritual, let him take knowledge of the things which I
write unto you, that they are the commandment of the Lord«
[38] But'" if any man is ignorant, let him be ignorant.
[39] Wherefore, my brethren, desire earnestly to proph-
esy, and forbid not to speak with tongues. [40] But let all
things be done decently and in order.
XV
[j] Now I make known unto you, brethren, the gospel*
which I preached^ unto you, which also ye received, wherein
also ye stand, [2] by which also ye are saved, if ye hold fast
the^ word which I preached^ unto you, except ye believed
in* vain. [3] For I delivered unto you first of all that which
also I received: that Christ died for our sins according
to the scriptures; [4] and that he was buried; and that he
hath been raised on the third day according to the scriptures ;
[5] and that he appeared to Cephas; then to the twelve;
[6] then he appeared to above five hundred brethren at
once, of whom the greater part remain until now, but some
are fallen asleep; [7] then he appeared to James;'' then
to all the apostles ; [8] and last of all, as to the child untimely
born, he appeared to me also, [p] For I am the least of the
apostles, that am not meet to be called an apostle, because I
persecuted the church of God. [10] But by the grace of
God I am what I am: and his grace which was bestowed
upon me was not found vain f but I labored more abundantly
than they all: yet not I, but the grace of God which was
with me.^ [11] Whether then it be I or they, so we preach,
and so ye believed.
^* Many ancient authorities read But if any man knoweth not, he is not
known. Comp. ch. 8. 3. • 1 ^ t, , ,«
1 See marginal note on ch. 4. 15. ^ See marginal note on ch. i. 17.
3 Gr. with what word. * Or, without cause, ^ Or, Jacob. * Or, voiao
I. CORINTHIANS 523
[12] Now if Christ is preached that he hath been raised
frorti' the dead, how say some among you that there is no
resurrection of the dead? [13] But if there is no resurrec-
tion of the dead, neither hath Christ been raised: [14] and
if Christ hath not been raised, then is our preaching vain,*
your® faith also is vain/ [15] Yea, and we are found false
witnesses of God; because we witnessed of God that he
raised up Christ:^ whom he raised not up, if so be that the
dead are not raised. [16] For if the dead are not raised,
neither hath Christ been raised: [17] and if Christ hath not
been raised, your faith is vain; ye are yet in your sins. [18]
Then they also that are fallen asleep in Christ have perished.
[ip] IP^ we have only hoped in Christ in this life, we are of
all men most pitiable.
[20] But now hath Christ been raised from the dead, the
/irstfruits of them that are asleep. [21] For since by man
came death, by man came also the resurrection of the dead.
[22] For as in Adam all die, so also in Christ^ shall all
be made alive. [23] But each in his own order: Christ the
iirstf ruits ; then they that are Christ's, at his coming." [^4]
Then cometh the end, when he shall deliver up the kingdom
to God,^^ even the Father; when he shall have abolished all
rule and all authority and power. [25] For he must reign,
till he hath put all his enemies under his feet. {26'] The
last enemy that shall be abolished is death. [^7] For, He
put all things in subjection under his feet. But^^ when he
saith, All things are put in subjection, it is evident that he
is excepted who did subject all things unto him. {28'] And
when all things have been subjected unto him, then shall
the Son also himself be subjected to him that did subject all
things unto him, that God may be all in all.
[^p] Else what shall they do that are baptized for the dead?
If the dead are not raised at all, why then are they baptized
for them? [jo] why do we also stand in jeopardy every
hour? [jj] I protest by that'* glorying in you, brethren,
which I have in Christ Jesus our Lord, I die daily. [32] If
^ Or, void. 8 Some ancient authorities read our. * Gr. the Christ,
^^ Or, If in this life only we have hoped in Christ &c.
" Gr. presence. ^2 q^ fj^^ q^^ ^„^ Father.
^2 Or, But zvhen he shall have said, All things are put in subjection {evi-
dently^ excepting him that did subject all things unto him), when, I say,
all things &c. ^* Or, your glorying.
524 I. CORINTHIANS
after the manner cf men I fought with beasts at Ephesus,
what" doth it profit me? If the dead are not raised, let us
eat and drink, for to-morrow we die. [jj] Be not deceived:
Evil companionships corrupt good morals. [34] Awake to
soberness righteously, and sin not; for some have no knowl-
edge of God : I speak this to move you to shame.
[j5] But some one will say. How are the dead raised?
and with what manner of body do they come? [j6] Thou
foolish one, that which thou thyself sowest is not quickened
except it die : [j/] and that which thou sowest, thou sowest
not the body that shall be, but a bare grain, it may chance
of wheat, or of some other kind ; [38] but God giveth it a
body even as it pleased him, and to each seed a body of its
own. [jp] All flesh is not the same flesh : but there is one
■flesh of men, and another flesh of beasts, and another flesh
of birds, and another of fishes. [40] There are also celestial
bodies, and bodies terrestrial : but the glory of the celestial
is one, and the glory of the terrestrial is another. [41]
There is one glory of the sun, and another glory of the
moon, and another glory of the stars; for one star differeth
from another star in glory. [4^] So also is the resurrection
of the dead. It is sovv^n in corruption; it is raised in incor-
ruption: [//j] it is sown in dishonor; it is raised in glory:
it is sown in weakness; it is raised in power: [44] it is sown
a natural body; it is raised a spiritual body. If there is
a naturar^ body, there is also a spiritual body. [^5] So also,
it is written, The first man Adam became a living soul. The
last Adam became a life-giving spirit. [46] Howbeit that is
not first which is spiritual, but that which is natural ;^*^ then that
whic]] is spiritual. [4/] The first man is of the earth, earthy:
the second man is of heaven. [48] As is the earthy, such
are they also that are earth}^ : and as is the heavenly, such
are they also that are heavenly, [^p] And as we have borne
the image of the earthy, we" shall also bear the image of
the heavenly.
[^o] Now this I say, brethren, that flesh and blood can-
not inherit the kingdom of God; neither doth corruption in-
herit incorruption. [^i] Behold, I tell you a mystery: We^
" Or, zvhat doth it profit me, if the dead are not raised f Let us eat &c,
^^ Gr. psychical. " Many ancient authorities read let lis also bear,
i« Or, V/e shall not all &c.
I. CORINTHIANS 52^
all shall not sleep, but we shall all be changed, [52] in ^
moment, in the twinkling of an eye, at the last trump: for
the trumpet shall sound, and the dead shall be raised incor-
ruptible, and we shall be changed, [fj] For this corruptible
must put on incorruption, and this mortal must put on im-
mortality. [54] But when this^** corruptible shall have put
on incorruption, and this mortal shall have put on immor-
tality, then shall come to pass the saying that is written,
Death is swallowed up in^'* victory. [55] O death, where
is thy victory? O death, where is thy sting? [j6] The
sting of death is sin; and the power of sin is the law; [57]
but thanks be to God, who giveth us the victory through our
Lord Jesus Christ. [58] Wherefore, my beloved brethren,
be ye stedfast, unmoveable, always abounding in the work
of the Lord, forasmuch as ye know that your labor is not
vain^' in the Lord.
XVI
[i] Now concerning the collection for the saints, as I gave
order to the churches of Galatia, so also do ye. [2] Upon
the first day of the week let each one of you lay by him in
store, as he may prosper, that no collections be made when I
come, [j] And when I arrive, whomsoever ^ ye shall approve,
them will I send with letters to carry your bounty unto
Jerusalem: [4] and if it be meet for me to go also, they
shall go with me. [5] But I will come unto you, when I
shall have passed through Macedonia; for I pass through
Macedonia; [6] but with you it may be that I shall abide,
or even winter, that ye may set me forward on my journey
whithersoever I go. [7] For I do not wish to see you now
by the way; for I hope to tarry a while with you, if the
Lord permit. [8] But I will tarry at Ephesus until Pente-
cost; [p] for a great door and effectual is opened unto me,
and there are many adversaries.
[10] Now if Timothy come, see that he be with you with-
out fear; for he worketh the work of the Lord, as I also do:
" Many ancient authorities omit this corruptible shall have put on incor-
"uption, and. 20 Qr, victoriously. 21 Qr, void.
^ Or, whomsoever ye shall approve by letters, them will J send &c»
526 I- CORINTHIANS
[ij] let no man therefore despise him. But set him forward
on his journey in peace, that he may come unto me: for 1
expect him with the brethren. [12] But as touching Apollos
the brother, I besought him much to come unto you with
the brethren: and it was not at all his* will to come now;
but he will come when he shall have opportunity.
[jj] V/atch ye, stand fast in the faith, quit you like men,
be strong. [14] Let all that ye do be done in love.
[15] Now I beseech you, brethren (ye know the house of
Stephanas, that it is the firstfruits of Achaia, and that they
have set themselves to minister unto the saints), [16] that
ye also be in subjection unto such, and to every one that
helpeth in the work and laboreth. [17] And I rejoice at
the coming* of Stephanas and Fortunatus and Achaicus: for
that which was lacking on your part they supplied. [18]
For they refreshed my spirit and yours: acknowledge ye
therefore them that are such.
[ rp] The churches of Asia salute you. Aquila and Prisca
salute you much in the Lord, with the church that is in
their house. [20] All the brethren salute you. Salute one
another with a holy kiss.
[21] The salutation of me Paul with mine own hand. [22]
If any man loveth not the Lord, let him be anathema. Mar-
anatha.* [23] The grace of the Lord Jesus Christ be with
you. [24] My love be with you all in Christ Jesus. Amen.
« Or, God's will that he should come now. Comp. Rom. 2. 18 tnarg.
8Gr. presence. Z Cor. 10. 10. •That is, O (or Our) Lord, comet
THE SECOND EPISTLE OF PAUL TO THE
CORINTHIANS
PAUL, an apostle of Christ Jesus through the will of
God, and Timothy our* brother, unto the church of
God which is at Corinth, with all the saints that are
in the whole of Achaia: [2] Grace to you and peace from
God our Father and the Lord Jesus Christ.
[j] Blessed be the* God and Father of our Lord Jesus
Christ, the Father of mercies and God of all comfort; [4]
who comforteth us in all our affliction, that we may be able
to comfort them that are in any affliction, through the com-
fort wherewith we ourselves are comforted of God. [5]
For as the sufferings of Christ abound unto us, even so our
comfort also aboundeth through Christ. [6] But whether
we are afflicted, it is for your comfort and salvation; or
whether we are comforted, it is for your comfort, which
worketh in the patient enduring of the same sufferings
which we also suffer : [7] and our hope for you is stedfast ;
knowing that, as ye are partakers of the sufferings, so also
are ye of the comfort. [8] For we would not have you
ignorant, brethren, concerning our affliction which befell
us in Asia, that we were weighed down exceedingly, beyond
our power, insomuch that we despaired even of life: [p]
yea,' we ourselves have had the sentence* of death within
ourselves, that we should not trust in ourselves, but in God
who raiseth the dead : [10] who delivered us out of so great
a death, and will deliver: on whom we have set** our hope
that he will also still deliver us; [//] ye also helping together
JGr. the brother, «Or, God and the Father. See Rom. 15. 6 marg.
' Or, but we ourselves, * Gr. answer,
• Some ancient authorities read set our hope; and still wiU he deliver us*
527
528 II. CORINTHIANS
on our behalf by your supplication; that, for the gift be-
stowed upon us by means of many, thanks may be given by
many persons on our behalf.
[12] For our glorying is this, the testimony of our con-
science, that in holiness and sincerity of God, not in fleshly
wisdom but in the grace of God, we behaved ourselves in
the world, and more abundantly to you-ward. [ij] For we
write no other things unto you, than what ye read or even
acknowledge, and I hope ye will acknowledge unto the end:
[14] as also ye did acknowledge us in part, that we are your
glorying, even as ye also are ours, in the day of our Lord
Jesus.
[i^] And in this confidence I was minded to come
first unto you, that ye might have a second benefit;^ [16] and
by you to pass into Macedonia, and again from Macedonia
to come unto you, and of you to be set forward on my
journey unto Judaea. [77] When I therefore was thus
minded, did I show fickleness? or the things that I purpose,
do I purpose according to the flesh, that with me there
should be the yea yea and the nay nay? [18] But as God is
faithful, our word toward you is not yea and nay. [ip]
For the Son of God, Jesus Christ, who was preached among
you by' us, even by' me and Silvanus and Timothy, was not
yea and nay, but in him is yea. [20] For how many soever
be the promises of God, in him is the yea: wherefore also
through him is the Amen, unto the glory of God through
us. [21] Now he that establisheth us with you in^ Christ,
and anointed us, is God ; [22] who^ also sealed us, and gave
us the earnest of the Spirit in our hearts.
[2j] But I call God for a witness upon my soul, that to
spare you I forbare to come unto Corinth. [24] Not that
we have lordship over your faith, but are helpers of your
joy : for in faith^^ ye stand fast.
^ Or, grace. Some ancient authorities read joy. "^ Gr. through.
®Gr. into. » Or, seeing that he both sealed' us. ^^ Or, your faith.
XL CORINTHIANS 529
II
[j] BuT^ I determined this for myself, that I would not
come again to you with sorrow. [2] For if I make you
sorry, who then is he that maketh me glad but he that is
made sorry by me? [j] And I wrote this very thing, lest,
when I came, I should have sorrow from them of whom I
ought to rejoice; having confidence in you all, that my joy
is the joy of you all. [4] For out of much affliction and
anguish of heart I wrote unto you with many tears ; not that
ye should be made sorry, but that ye might know the love
which I have more abundantly unto you.
[5] But if any hath caused sorrow, he hath caused sorrow,
not to me, but in part (that I press not too heavily) to you
all. [6] Sufficient to such a one is this punishment which
was inflicted by the^ many; [7] so that contrariwise ye
should rather^ forgive him and comfort him, lest by any
means such a one should be swallowed up with his over-
much sorrow. [8] Wherefore I beseech you to confirm your
love toward him. [p] For to this end also did I write, that
I might know the proof of you, whether* ye are obedient in
all things. [10] But to whom ye forgive anything, I for^
give also: for what I also have forgiven, if I have for-
given anything, for your sakes have I forgiven it in the
presence^ of Christ; [11] that no advantage may be
gained over us by Satan: for we are not ignorant of his
devices.
[12] Now when I came to Troas for the gospef of Christ,
and when a door was opened unto me in the Lord, [jj] I
had no relief for my spirit, because I found not Titus my
brother: but taking my leave of them, I went forth into
Macedonia.
[14] But thanks be unto God, who always leadeth us in
triumph in Christ, and maketh manifest through us the savor
of his knowledge in every place. [75] For we are a sweet
savor of Christ unto God, in them that are^ saved, and in
^ Some ancient authorities read For, * Gr. the more,
' Some ancient authorities omit rather,
* Some ancient authorities read whereby. " Or, person,
® Gr. good tidings: see marginal note on Mt. 4. 23.
^ Or, are being saved.
HC XLv Ca)
530 II. CORINTHIANS
them that perish ;* [id] to the one a savor from death unto
death; to the other a savor from life unto life. And who
is sufficient for these things? [77] For we are not as the
many, corrupting* the word of God : but as of sincerity, but
as of God, in the sight of God, speak we in Christ.
Ill
[7] Are we beginning again to commend ourselves? or
need we, as do some, epistles of commendation to you or
from you? [2] Ye are our epistle, written in our hearts,
known and read of all men ; [5] being made manifest that ye
are an epistle of Christ, ministered by us, written not with
ink, but with the Spirit of the living God; not in tables of
stone, but in tables that are hearts of flesh. [4] And such
confidence have we through Christ to God-ward: [5] not
that we are sufficient of ourselves, to account anything as
from ourselves; but our sufficiency is from God; [6] who
also made us sufficient as ministers of a new covenant ; not
of the letter, but of the spirit: for the letter killeth, but the
spirit giveth life. [7] But if the ministration of death, writ-
ten,* and engraven on stones, came with* glory, so that the
children of Israel could siot look stedfastly upon the face of
Moses for the glory of his face ; which glory was* passing
away : [8] how shall not rather the ministration of the spirit
be with glory? [p] For* if the ministration of condem-
nation hath glory, much rather doth the ministration of
righteousness exceed in glory. [70] For verily that which
hath been made glorious hath not been made glorious in this
respect, by reason of the glory that surpasseth. [77] For if
that which passeth* away was with* glory, much more that
which remaineth is in glory.
[7^] Having therefore such a hope, we use great boldness
of speech, [7j] and are not as Moses, who put a veil upon
his face, that the children of Israel should not look sted-
•Or, are perishing.
• Or, making merchandise of the word of God, Comp. 2 Pet. 2. 3,
' Gr. in letters. * Gr. in.
■Or, was being done away, Comp. 1 Cor. 13. 8, 10.
* Many ancient authorities read, F'or if the ministration of condemnation
is glory. • Or, is being done away. See ver. 7 marg. " Gr. through.
II. CORINTHIANS 531
fastly on' the end of that which was* passing away: [14]
but their minds^ were hardened: for until this very day at
the reading of the old covenant the same veil remaineth/*
it not being revealed to them that it is done away in Christ.
[75] But unto this day, whensoever Moses is read, a veil
lieth upon their heart. [16] But whensover it^^ shall turn to
the Lord, the veil is taken away, [i/] Now the Lord is the
Spirit: and where the Spirit of the Lord is, there is liberty.
[18] But we all, with unveiled face beholding^^ as in a mir-
ror the glory of the Lord, are transformed into the same
image from glory to glory, even as from the Lord the Spirit.
IV
[j] Therefore seeing we have this ministry, even as we
obtained mercy, we faint not: [2] but we have renounced
the hidden things of shame, not walking in craftiness, nor
handling the word of God deceitfully; but by the manifesta-
tion of the truth commending ourselves to every man's con-
science in the sight of God. [j] And even if our gospel* is
veiled, it is veiled in them that perish:^ [4] in whom the
god of this world^ hath blinded the minds* of the unbelieving,
that^ the light^ of the gospeP of the glory of Christ, who is
the image of God, should not dawn upon them. [5] For we
preach not ourselves, but Christ Jesus as Lord, and our-
selves as your servants^ for® Jesus' sake, [d] Seeing it is
God, that said. Light shall shine out of darkness, who
shined in our hearts, to give the light® of the knowledge of
the glory of God in the face of Jesus Christ.
[7] But we have this treasure in earthen vessels, that
the exceeding greatness of the power may be of God, and
not from ourselves; [^] we are pressed on every side, yet
not straitened; perplexed, yet not unto despair; [p] pursued,
yet not forsaken;® smitten down, yet not destroyed; [70]
■^ Or, unto. ^ Or, was being done away. See ver. 7 marg,
^ Gr. thoughts. Ch. 4. 4; 11. 3.
^° Or, remaineth unlifted; which veil is done away,
1^ Or, a man shall turn, ^2 Qj.^ rejecting as a mirror,
1 See marginal note on ch. 2. 12. 2 Qr, are perishing, * Or, age»
*Gr. thoughts. Ch. 4. 4; 11. 3.
s Or, that they^ should not see the light , . . image of God.
® Gr. illumination. '' Gr. bondservants. Comp. i Cor. 9. 19.
^ Some ancient authorities read through Jesus, ® Or, left behindo
532 IT. CORINTHIANS
always bearing about in the body the dying*° of Jesus, that
the life also of Jesus may be manifested in our body, [ii]
For we who live are always delivered unto death for Jesus'
sake, that the life also of Jesus may be manifested in our
mortal flesh. [12] So then death worketh in us, but life
in you. [ij] But having the same spirit of faith, according
to that which is written, I believed, and therefore did I
speak; we also believe, and therefore also we speak; [14]
knowing that he that raised up the" Lord Jesus shall raise
up us also with Jesus, and shall present us with you. [75]
For all things are for your sakes, that the grace, being multi-
plied through the^^ many, may cause the thanksgiving to
abound unto the glory of God.
[16] Wherefore we faint not; but though our outward
man is decaying, yet our inward man is renewed day by
day. [i/] For our light affliction, which is for the mo-
ment, worketh for us more and more exceedingly an eternal
weight of glory; [18] while we look not at the things which
are seen, but at the things which are not seen : for the
things which are seen are temporal; but the things which
are not seen are eternal.
[7] For we know that if the earthly house of our taber-
nacle^ be dissolved, we have a building from God, a house
not made with hands, eternal, in the heavens. [2] For
verily in this we groan, longing to be clothed upon with
our habitation which is from heaven: [j] if so be that being
clothed we shall not be found naked. [4] For indeed we
that are in this tabernacle^ do groan, being^ burdened; not
for that we would be unclothed, but that we would be
clothed upon, that what is mortal may be swallowed up of
lif^' [5] Now he that wrought us for this very thing is
God, who gave unto us the earnest of the Spirit. [6] Being
therefore always of good courage, and knowing that, whilst
we are at home in the body, we are absent from the Lord
10 Gr. putting to death. ^
" Some ancient authorities omit the Lord. ^^ Gr. the more.
^ Or, bodily frame. Comp. Wisd. 9. 15. ^ Qr, bodily frame.
s Or, being burdened, in that we would not be unclothed, but would be
clothed upon.
II. CORINTHIANS 533
[7] (for we walk by faith, not by sight^) ; [8] we are of
good courage, I say, and are willing rather to be absent
from the body, and to be at home with the Lord, [p]
Wherefore also we make^ it our aim, whether at home or
absent, to be well-pleasing unto him. [lo] For we must
all be made manifest before the judgment-seat of Christ;
that each one may receive the things done in^ the body,
according to what he hath done, whether it be good or bad.
[11] Knowing therefore the fear of the Lord, we persuade
men, but we are made manifest unto God; and I hope that
we are made manifest also in your consciences, [j^] We
are not again commending ourselves unto you, but speak
as giving you occasion of glorying on our behalf, that ye
may have wherewith to answer them that glory in appear-
ance, and not in heart, [jj] For whether we are^ beside
ourselves, it is unto God; or whether we are of sober mind,
it is unto you. [14] For the love of Christ constraineth us;
because we thus judge, that one died for all, therefore all
died; [75] and he died for all, that they that live should no
longer live unto themselves, but unto him who for their
sakes died and rose again. [16] Wherefore we henceforth
know no man after the flesh : even though we have known
Christ after the flesh, yet now we know him so no more.
[^7] Wherefore if any man is in Christ, he is^ a new crea-
ture: the old things are passed away; behold, they are be-
come new. [18] But all things are of God, who reconciled
us to himself through Christ, and gave unto us the ministry
of reconciliation; [ip] to wit, that God was in Christ recon-
ciling the world unto himself, not reckoning unto them their
trespasses, and having committed^ unto us the word of
reconciliation.
[20] We are ambassadors therefore on behalf of Christ,
as though God were entreating by us: we beseech you on
behalf of Christ, be ye reconciled to God. [21] Him who
knew no sin he made to be sin on our behalf; that we might
become the righteousness of God in him.
* Gr. appearance. ' Qj.^ ^^.^ ambitious. See Rom. 15. 20 marg.
® Gr. through. ^ Or, were. » Or, there is a new creation,
^ Or, placed m us.
534 II. CORINTHIANS
VI
[7] And working together with him we entreat also that
ye receive not the grace of God in vain [2] (for he saith,
At an acceptable time I hearkened unto thee,
And in a day of salvation did I succor thee:
behold, now is the acceptable time; behold, now is the day
of salvation) : [j] giving no occasion of stumbling in any-
thing, that our ministration be not blamed ; [4] but in every-
thing commending ourselves, as ministers of God, in much
patience,* in afflictions, in necessities, in distresses, [5] in
stripes, in imprisonments, in tumults, in labors, in watch-
ings, in fastings; [6] in pureness, in knowledge, in long
suffering, in kindness, in the Holy Spirit, in love unfeigned,
[7] in the word of truth, in the power of God; by' the
armor of righteousness on the right hand and on the left,
[^] by glory and dishonor, by evil report and good report;
as deceivers, and yet true; [p] as unknown, and yet well
known; as dying, and behold, we live; as chastened, and not
killed; [10] as sorrowful, yet always rejoicing; as poor, yet
making many rich; as having nothing, and yet possessing
all things.
[11] Our mouth is open unto you, O Corinthians, our
heart is enlarged. [12] Ye are not straitened in us, but ye
are straitened in your own affections, [jj] Now for a
recompense in like kind (I speak as unto my children), be
ye also enlarged.
[14] Be not unequally yoked with unbelievers: for what
fellowship have righteousness and iniquity? or what com-
munion hath light with darkness? [i^] And what concord
hath Christ with Belial?* or what portion hath a believer
with an unbeliever? [16] And what agreement hath a tem-
ple* of God with idols? for we are a temple* of the living
God; even as God said, I will dwell in them, and walk in
them ; and I will be their God, and they shall be my people.
[17] Wherefore
Come ye out from among them, and be ye separate,
saith the Lord,
» Or, stedfastness. ^ Gr. through, * Gr. Beliar. * Or, sanctuary.
II. CORINTHIANS 535
And touch no unclean thing;
And I will receive you,
[i8] And will be to you a Father,
And ye shall be to me sons and daughters,
saith the Lord Almighty.
VII
[j] Having therefore these promises, beloved, let us
cleanse ourselves from all defilement of flesh and spirit,
perfecting holiness in the fear of God.
[2] Open^ your hearts to us : we wronged no man, we cor-
rupted no man, we took advantage of no man. [j] I say it
not to condemn you: for I have said before, that ye are in
our hearts to die together and live together. [4] Great is
my boldness of speech toward you, great is my glorying on
your behalf: I am filled with comfort, I overflow with joy
in all our affliction.
[5] For even when we were come into Macedonia our
flesh had no relief, but we were afflicted on every side ;
without zvere fightings, within were fears. [(5] Neverthe-
less he that comforteth the lowly, even God, comforted us
by the coming^ of Titus; [7] and not by his coming^ only,
but also by the comfort wherewith he was comforted in you,
while he told us your longing, your mourning, your zeal for
me; so that I rejoiced yet more. [5] For though I made
you sorry with my epistle, I do not regret it: though I did
regret it (for^ I see that that epistle made you sorry, though
but for a season), [p] I now rejoice, not that ye were made
sorry, but that ye were made sorry unto repentance ; for ye
were made sorry after a godly sort, that ye might suffer
jloss by us in nothing. [io'\ For godly sorrow worketh re-
pentance unto* salvation, a repentance which bringeth no re-
gret: but the sorrow of the world worketh death, [ii^^ For
behold, this selfsame thing, that ye were made sorry after
a godly sort, what earnest care it wrought in you, yea what
clearing of yourselves, yea what indignation, yea what fear,
yea what longing, yea what zeal, yea what avenging! In
^ Gr. Make room for us. 2 q^^ presence. Comp. 2 Thess. 2. 9.
s Some ancient authorities omit for.
* Or, unto a salvation which bringeth no regret.
536 II. CORINTHIANS
everything ye approved yourselves to be pure in the matter.
[12] So although I wrote unto you, / wrote not for his cause
that did the wrong, nor for his cause that suffered the
wrong, but that your earnest care for us might be made
manifest unto you in the sight of God. [jj] Therefore we
have been comforted: and in our comfort we joyed the more
exceedingly for the joy of Titus, because his spirit hath
been refreshed by you all. [14] For if in anything I have
gloried to him on your behalf, I was not put to shame; but
as we spake all things to you in truth, so our glorying
also which I made before Titus was found to be truth. [15]
And his affection is more abundantly toward you, while he
remembereth the obedience of you all, how with fear and
trembling ye received him. [16] I rejoice that in everything
I am of good courage concerning you.
VIII
[j] Moreover, brethren, we make known to you the grace
of God which hath been oriven in the churches of Mace-
o
donia; [2] how that in much proof of affliction the abund-
ance of their joy and their deep poverty abounded unto
the riches of their liberality/ [j] For according to their
power, I bear witness, yea and beyond their power, they gave
of their own accord, [4] beseeching us with much entreaty
in regard of this grace and the fellowship in the ministering
to the saints: [5] and this, not as we had hoped, but first
they gave their own selves to the Lord, and to us through
the will of God. [(5] Insomuch that we exhorted Titus,
that as he had made a beginning beforfe, so he would also
complete in you this grace also. [7] But as ye abound in
everything, in faith, and utterance, and knowledge, and in
all earnestness, and in your^ love to us, see that ye abound
in this grace also. [^] I speak not by way of commandment,
but as proving through the earnestness of others the sin-
cerity also of your love, [p] For ye know the grace of our
Lord Jesus Christ, that, though he was rich, yet for your
^ Gr. singleness. See Rom. 12. 8.
2 Some ancient authorities read our love to you*
II. CORINTHIANS 537
sakes he became poor, that ye through his poverty might
become rich. [lo] And herein I give my judgment: for this
is expedient for you, who were the first to make a begin-
ning a year ago, not only to do, but also to will, [ii] But
now complete the doing also; that as there was the read-
iness to will, so there may he the completion also out of
your ability. [li*] For if the readiness is there, it is ac-
ceptable according as a man hath, not according as he hath
not. [13] For / say not this that others m.ay be eased and
ye distressed; [14] but by equality: your abundance being a
supply at this present time for their want, that their abun-
dance also may become a supply for your want ; that there
may be equality: [75] as it is written. He that gathered
much had nothing over; and he that gathered little had no
lack.
[16] But thanks be to God, who putteth the same earnest
care for you into the heart of Titus. [17] For he accepted
indeed our exhortation; but being himself very earnest, he
went forth unto you of his own accord. [j5] And we have
sent together with him the brother whose praise in the
gospef is spread through all the churches; [ip] and not
only so, but who was also appointed by the churches to
travel with us in the matter of this grace, which is minis-
tered by us to the glory of the Lord, and to show our readi-
ness: [20] avoiding this, that any man should blame us in
the matter of this bounty which is ministered by us: [21]
for we take thought for things honorable, not only in the
sight of the Lord, but also in the sight of men. [22] And
we have sent with them our brother, whom we have many
times proved earnest in many things, but now much more
earnest, by reason of the great confidence which he hath
in you. [23] Whether any inquire about Titus, he is my
partner and my fellow-worker to you-ward; or our brethren,
they are the messengers^ of the churches, they are the glory
of Christ. [24] Show^ ye therefore unto them in the face
of the churches the proof of your love, and of our glorying
on your behalf.
^ See marginal note on ch. 2. 12. * Gr. apostles.
^ Or, Show ye therefore m the face . . . on your behalf unto them.
538 II. CORINTHIANS
IX
[j] For as touching the ministering to the saints, it is
superfluous for me to write to you: [2] for I know your
readiness, of which I glory on your behalf to them of Mace-
donia, that Achaia hath been prepared for a year past; and
your^ zeal hath stirred up very^ many of them, [j] But I
have sent the brethren, that our glorying on your behalf
may not be made void in this respect; that, even as I said,
ye may be prepared: [4] lest by any means, if there come
with me any of Macedonia and find you unprepared, we
(that we say not, ye) should be put to shame in this con-
fidence. [5] I thought it necessary therefore to entreat
the brethren, that they would go before unto you, and
make up beforehand your aforepromised bounty,^ that
the same might be ready as a matter of bounty, and not
of extortion.*
[6] But this / say, He that soweth sparingly shall reap
also sparingly; and he that soweth bountifully^ shall reap
also bountifully.^ [7] Let each man do according as he hath
purposed in his heart; not grudgingly,^ or of necessity: for
God loveth a cheerful giver. [8] And God is able to make
all grace abound unto you; that ye, having always all suffi-
ciency in everything, may abound unto every good work:
[p] as it is written,
He hath scattered abroad, he hath given to the poor ;
His righteousness abideth for ever.
[10] And he that supplieth seed to the sower and bread for
food, shall supply and multiply your seed for sowing, and
increase the fruits of your righteousness: [11] ye being
enriched in everything unto all liberality,' which worketh
through us thanksgiving to God. [12] For the ministration
of this service not only filleth up the measure of the wants
of the saints, but aboundeth also through many thanks-
' givings unto God; [jj] seeing that through the proving of
you by this ministration they glorify God for the obedience
of your confession unto the gospef of Christ, and for the
^ Or, emulation of you, 2 Qj.. the more part. ® Gr. blessing,
* Or, covetousness. ^ Gr. zvith blessings. Comp. ver. 5.
^ Gr. of sorrow. "^ Gr. singleness. Comp. ch. 8. 2.
^ Gr. good tidings. See marginal note on ch. 2. 12.
II. CORINTHIANS 539
liberality* of your contribution unto them and unto all; [14]
while they themselves also, with supplication on your behalf,
long after you by reason of the exceeding grace of God in
you. [75] Thanks be to God for his unspeakable gift.
X
[i] Now I Paul myself entreat you by the meekness and
gentleness of Christ, I who in your presence am lowly among ^
you, but being absent am of good courage toward you: [^]
yea, I beseech you, that I may not when present show cour-
age with the confidence wherewith I count to be bold against
some, who count of us as if we walked according to the
flesh, [j] For though we walk in the flesh, we do not war ^
according to the flesh [4] (for the weapons of our warfare
are not of the flesh, but mighty before God to the casting
down of strongholds) ; [5] casting down imaginations,* and
every high thing that is exalted against the knowledge of
God, and bringing every thought into captivity to the obe-
dience of Christ; [d] and being in readiness to avenge all
disobedience, when your obedience shall be made full.
[7] Ye^ look at the things that are before your face. If
any man trusteth in himself that he is Christ's, let him
consider this again with himself, that, even as he is Christ's,
so also are we. [^] For though I should glory somewhat
abundantly concerning our authority (which the Lord gave
for building you up, and not for casting you down), I shall
not be put to shame: [p] that I may not seem as if I would
terrify you by my letters. ]^id] For, His letters, they say,
are weighty and strong; but his bodily presence is weak,
and his speech of no account, [ill Let such a one reckon
this, that, what we are in word by letters when we are
absent, such are we also in deed when we are present. [7^]
For we are not bold to* number or compare ourselves with
certain of them that commend themselves: but they them-
selves, measuring themselves by themselves, and comparing
themselves with themselves, are without understanding.
^ Or, reasonings* Rom. 2. 15. ^ Or, Do ye look . . .. face?
^ Gr, to judge ourselves among, or to judge ourselves with.
540 II. CORINTHIANS
[ij] But we will not glory beyond our measure, but ac-
cording to the measure of the province* which God appor-
tioned to us as a measure, to reach even unto you. [14]
For we stretch not ourselves overmuch, as though we
reached not unto you: for we came^ even as far as unto you
in the gospeP of Christ: [13] not glorying beyond our
measure, that is, in other men's labors; but having hope
that, as your faith groweth, we shall be magnified in you
according to our province* unto further abundance, [16] so as
to preach^ the gospel e^/en unto the parts beyond you, and
not to glory in another's province* in regard of things ready
^0 our hand. [17] But he that glorieth, let him glory in the
Lord. [18] For not he that commendeth himself is ap-
proved, but whom the Lord commendeth.
XI
[i] Would that ye could bear with me in a little foolish-
ness: but^ indeed ye do bear with me. [2] For I am jealous
over you with a' godly jealousy: for I espoused you to one
husband, that I might present you as a pure virgin to Christ,
[j] But I fear, lest by any means, as the serpent beguiled
Eve in his craftiness, your minds' should be corrupted from
the simplicity and the purity that is toward Christ. [4] For
if he that cometh preacheth another Jesus, whom we did not
preach, or if ye receive a different spirit, which ye did not
receive, or a different gospel,* which ye did not accept, ye
do well to bear with him, [5] For I reckon that I am not
a whit behind the*^ very chiefest apostles. [6] But though
/ be rude in speech, yet am I not in knowledge ; nay,* in
every way have we made this manifest unto you in all things.
[7] Or did I commit a sin in abasing myself that ye might
be exalted, because I preached^ to you the gospel of God for
nought? [8] I robbed other churches, taking wages of
them that I might minister unto you; [p] and when I
* Or, limit, Gr. measuring-rod. * Or, were the first to come,
*Gr. £-ood tidings. See marginal note on ch. 2. 12.
7 Gr. bring good tidings. Comp. Mt. 11. 5.
* Or, May indeed bear with me. ^ Gr. a Jealousy of God.
* Gr. thoughts. See ch. 3. 14. * Gr. good tidings. Comp. ch. 2. 12,
' Or, those pre-eminent apostles.
^ Or. nay, in everything we have made it manifest among all men
^ yoii-zvard. ' See marginal note on ch. 10. 16.
II. CORINTHIANS 541
was present with you and was in want, I was not a
burden on any man; for the brethren, when they came
from Macedonia, supplied the measure of my want; and
in everything I kept myself from being burdensome unto
you, and so will I keep myself. [lo] As the truth of
Christ is in me, no man shall stop me of this glory-
ing in the regions of Achaia. [//] Wherefore? because
I love you not? God knoweth. [12] But what I do, that
I will do, that I may cut off occasion^ from them that desire
an occasion; that wherein they glory, they may be found
even as we. [ij] For such men are false apostles, deceitful
workers, fashioning themselves into apostles of Christ. [14}
And no marvel; for even Satan fashioneth himself into an
angel of light. [75] It is no great thing therefore if his
ministers also fashion themselves as ministers of righteous-
ness ; whose end shall be according to their works.
[16] I say again, Let no man think me foolish; but if
ye do, yet as foolish receive me, that I also may glory a
little. [//] That which I speak, I speak not after the Lord,
but as in foolishness, in this confidence of glorying. [18]
Seeing that many glory after the flesh, I will glory also,
[jp] For ye bear with the foolish gladly, being wise your*
selves, [20] For ye bear with a man, if he bringeth you into
bondage, if he devoureth you, if he taketh you captive, if
he exalteth himself, if he smiteth you on the face, [^i] I
speak by way of disparagement, as though we had been
weak. Yet whereinsoever any is bold (I speak in foolish-
ness), I am bold also. [^^] Are they Hebrews? so am L
Are they Israelites? so am I. Are they the seed of Abra-
ham? so am I. [^5] Are they ministers of Christ? (I
speak as one beside himself ) I more; in labors more abund-
antly, in prisons more abundantly, in stripes above measure,
in deaths oft. [24] Of the Jews five times received I forty
stripes save one. [25] Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a night and a day
have I been in the deep ; [^d] in journey ings often, in perils
of rivers, in perils of robbers, in perils from my country-
men,*" in perils from the Gentiles, in perils in the city, in,
perils in the wilderness, in perils in the sea, in perils among
*Gr. the occasion of them. » Gr. race. Comp. Acts 7. 19.
512 IL CORINTHIANS
false brethren ; [^7] in labor and travail, in watchings often,
in hunger and thirst, in fastings often, in cold and nakedness,
[28] Besides^ those things that are without, there is that
which presseth upon me daily, anxiety for all the churches,
[^p] Who is weak, and I am not weak? who is caused to
stumble, and I burn not? [30] If I must needs glory, I
will glory of the things that concern my weakness, [jj]
The^^ God and Father of the Lord Jesus, he who is blessed
for^* evermore knoweth that I lie not. [32] In Damascus
the governor" under Aretas the king guarded the city of
the Damascenes in order to take me: [33] and through a
window was I let down in a basket by the wall, and escaped
his hands.
XII
[ j] I* MUST needs glory, though it is not expedient ; but I
will come to visions and revelations of the Lord. [2] I know
a man in Christ, fourteen years ago, (whether in the body, I
know not; or whether out of the body, I know not; God
knoweth) , such a one caught up even to the third heaven. [3]
And I know such a man (whether in the body, or apart from
the body, I know not; God knoweth), [4] how that he was
caught up into Paradise, and heard unspeakable words, which
it is not lawful for a man to utter. [5] On behalf of such a
one will I glory: but on mine own behalf I will not glory, save
in my weaknesses. [6] For if I should desire to glory, I
shall not be foolish; for I shall speak the truth: but I for-
bear, lest any man should account of me above that which
he seeth me to be, or heareth from me. [7] And by reason
of the exceeding greatness of the revelations,* that I should
not to be exalted overmuch, there was given to me a thorn*
in the flesh, a messenger of Satan to buffet me, that I
should not be exalted overmuch. [8] Concerning this thing
I besought the Lord thrice, that it might depart from me.
[p] And he hath said unto me. My grace is sufficient for
'• Or, Besides the things which I omit. Or, Besides the things that come
out of course, " Or, God and the Father, See Rom. 15. 6.
"Gr. unto the ages, ^^ Qj.. ethnarch.
' Some ancient authorities read Now to glory is not expedient, hut i mL
come &c,
'Some ancient authorities read revelnt^nns — wherefore, that &c»
•Or, stake*
II. CORINTHIANS 543
thee: for my power is made perfect in weakness. Most
gladly therefore will I rather glory in my weaknesses, that
the power of Christ may rest* upon me. [/o] Wherefore
I take pleasure in weaknesses, in injuries, in necessities,
in persecutions, in distresses, for Christ's sake: for when I
am weak, then am I strong.
[/j] I am become foolish: ye compelled me; for I ought
to have been commended of you : for in nothing was I behind
the^ very chief est apostles, though I am nothing, [j^] Truly
the signs of an apostle were wrought among you in all
patience,® by signs and wonders and mighty* works, [/j]
For what is there wherein ye were made inferior to the
rest of the churches, except it he that I myself was not a
burden to you? forgive me this wrong.
[14] Behold, this is the third time I am ready to come to
you ; and I will not be a burden to you : for I seek not yours,
but you : for the children ought not to lay up for the parents,
but the parents for the children. \_i^'^'\ And I will most
gladly spend and be spent® for your souls. If I love you
more abundantly, am I loved the less? [j(5] But be it so, I
did not myself burden you; but, being crafty, I caught you
with guile, [j/] Did I take advantage of you by any one
of them whom I have sent unto you? ]_i8\ I exhorted
Titus, and I sent the brother with him. Did Titus take any
advantage of you? walked we not in* the same spirit?
walked we not in the same steps ?
[1^1 Ye** think all this time that we are excusing our-
selves unto you. In the sight of God speak we in Christ.
But all things, beloved, are for your edifying. [20] For I
fear, lest by any means, when I come, I should find you not
such as I would, and should myself be found of you such
as ye would not; lest by any means there should he strife,
jealousy, wraths, factions, backbitings, whisperings, swellings,
tumults ;" [^j] lest again when I come my God should hum-
ble me before you, and I should mourn for many of them that
have sinned heretofore, and repented not of the uncleanness
and fornication and lasciviousness which they committed.
• Or, cover me, Gr. spread a tabernacle over me. See Rev. 7. i5«
• Or, those pre-eminent apostles, « Or, stedfastness. '' Gr. powers,
• Gr. spent out, » Or, by the same spirit, ^° Or, Think ye • . • youf
*"0r, disorders.
544 II. CORINTHIANS
XIII
[i] This is the third time I am coming to you. At the
mouth of two witnesses or three shall every wordbe established.
[2] I have said beforehand/ and I do say beforehand^ as'
when I was present the second time, so now, being absent,
to them that have sinned heretofore, and to all the rest,
that, if I come again, I will not spare; [j] seeing that ye
seek a proof of Christ that speaketh in me; who to you-
ward is not weak, but is powerful in you : [4] for he was
crucified through weakness, yet he liveth through the power
of God. For we also are weak in' him, but we shall live with
him through the power of God toward you. [5] Try your
own selves, whether ye are in the faith; prove your own
selves. Or know ye not as to your own selves, that Jesus
Christ is in you? unless indeed ye be reprobate. [6]
But I hope that ye shall know that we are not repro-
bate. [7] Now we pray to God that ye do no evil ;
not that we may appear approved, but that ye may do
that which is honorable, though* we be as reprobate.
[8] For we can do nothing against the truth, but for
the truth, [p] For we rejoice, when we are weak, and
ye are strong: this we also pray for, even your perfecting.
[10] For this cause I write these things while absent, that
I may not when present deal sharply, according to the au-
thority which the Lord gave me for building up, and not
for casting down.
[11 \ Finally, brethren, farewell.*^ Be perfected; be com-
forted; be of the same mind; live in peace: and the God of
love and peace shall be with you. [12] Salute one another
with a holy kiss.
[/j] All the saints salute you.
[14] The grace of the Lord Jesus Christ, and the love
of God, and the communion of the Holy Spirit, be with you
all.
^ Or, plainly. Comp. i Thess. 3. 4.
2 Or, as if I were present the second time, even though I am now absent.
* Many ancient authorities read with. * Gr. and that.
^^ Or, rejoice : be perfected.
HYMNS
OF THE CHRISTIAN CHURCH
CONTENTS
HYMNS OF THE CHRISTIAN CHURCH
Hymns Based on Psalms ^^^j.
Psalms XIX, XXIII, LXXII, XC, C, CIV 547
Greek Hymns
Gloria in Excelsis— Shepherd of Tender Youth . . 553
The Day is Past and Over 554
The Day of Resurrection 555
Art Thou Weary? 55^
Latin Hymns
Te Deum Laudamus 55^
Veni Creator Spiritus 559
Hic Breve Vivitur 5^0
Urbs Sion Aurea 561
Jesu, Dulcis Memoria 5^2
Jesu, Dulcedo Cordium— Dies Ir^, Dies Illa ... 5^3
Stabat Mater 5^5
Adeste Fideles 507
O Deus, Ego Amo Te 5^8
Modern Hymns
A Mighty Fortress is Our God 57o
Now Thank We All Our God 57i
Be Not Dismayed— In Temptation 57^
Christmas Hymn 574
Light Shining Out of Darkness 575
The Future Peace and Glory of the Church . . • 57^
Early Piety— The Holy Trinity 577
Epiphany 578
Sun of My Soul, Thou Saviour Dear 579
Abide With Me 580
The Pillar of Cloud 58i
Nearer, My God, to Thee 582
My Faith Looks Up to Thee 583
A Sun-Day Hymn— The Pilgrims of the Night . . 584
l£T There Be Light 586
546
HYMNS BASED ON PSALMS
PSALM XIX
Joseph Addison
[i6;^'irip]
THE spacious firmament on high.
With all the blue ethereal sky,
And spangled heavens, a shining frame.
Their great Original proclaim.
The unwearied sun from day to day
Does his Creator's power display.
And publishes to every land
The work of an almighty hand.
Soon as the evening shades prevail
The moon takes up the wondrous tale.
And nightly to the listening earth
Repeats the story of her birth;
Whilst all the stars that round her burn.
And all the planets in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.
What though in solemn silence all
Move round the dark terrestrial ball?
What though no real voice nor sound
Amid their radiant orbs be found?
In reason's ear they all rejoice
And utter forth a glorious voice^
Forever singing as they shine,
^* The hand that made us is divine/^
U7
548 HYMNS BASED ON PSALMS
PSALM XXIII
Henry Williams Baker
[1821-1877]
The King of love my shepherd is,
Whose goodness f aileth never :
I nothing lack if I am his,
And he is mine forever.
Where streams of living water flow
My ransomed soul he leadeth,
And where the verdant pastures grow
With food celestial feedeth.
Perverse and foolish oft I strayed,
But yet in love he sought me
And on his shoulder gently laid
And home rejoicing brought me.
In death's dark vale I fear no ill
With thee, dear Lord, beside me,
Thy rod and staff my comfort still,
Thy cross before to guide me.
Thou spread'st a table in my sight.
Thy unction grace bestoweth,
And O ! what transport of delight
From thy pure chalice floweth!
And so through all the length of days
Thy goodness f aileth never ;
Good Shepherd, may I sing thy praise
Within thy house forever.
HYMNS BASED ON PSALMS 549
PSALM LXXII
Isaac Watts
[1674-1748]
Jesus shall reign where'er the sun
Does his successive journeys run,
His kingdom stretch from shore to shore
Till moons shall wax and wane no more,.
Behold the islands with their kings,
And Europe her best tribute brings;
From north and south the princes meet
To pay their homage at his feet.
There Persia, glorious to behold,
There India shines in eastern gold,
And barb'rous nations at his word
Submit and bow, and own their Lord.
For him shall endless prayer be made,
And praises throng to crown his head;
His name, like sweet perfume, shall rise
With every morning sacrifice.
People and realms of every tongue
Dwell on his love with sweetest song.
And infant voices shall proclaim
Their early blessings on his name.
Blessings abound where'er he reigns;
The prisoner leaps to lose his chains,
The weary find eternal rest,
And all the sons of want are blest.
Where he displays his healing power,
Death and the curse are known no more.
In him the tribes of Adam boast
More blessings than their father lost.
550 HYMNS BASED ON PSALMS
Let every creature rise, and bring
Peculiar honors to our King,
Angels descend with songs again,
And earth repeat the loud Amen !
PSALM XC
Isaac Watts
[16/4-174^]
Our God, our help in ages past,
Our hope for years to come.
Our shelter from the stormy blast,
And our eternal home,
Under the shadow of thy throne
Thy saints have dwelt secure ;
Sufficient is thine arm alone,
And our defence is sure.
Before the hills in order stood.
Or earth received her frame.
From everlasting thou art God,
To endless years the same.
Thy word commands our flesh, " To dust
Return ye sons of men: ''
All nations rose from earth at first
And turn to earth again.
A thousand ages in thy sight
Are like an evening gone.
Short as the watch that ends the night
Before the rising sun.
The busy tribes of flesh and blood,
With all their Hves and cares.
Are carried downward by thy flood,
And lost in following years.
HYMNS BASED ON PSALMS 551
Time, like an ever-rolling stream,
Bears all its sons away :
They fly forgotten, as a dream
Dies at the opening day.
Like flowery fields the nations stand,
Pleas'd with the morning light,
The flowers beneath the mower's hand
Lie withering ere 'tis night.
Our God^ our help in ages past.
Our hope for years to come,
Be thou our guard while troubles last,
And our eternal home.
PSALM C
William Kethe
[(f) circa 1562]
All people that on earth do dwell,
Sing to the Lord with cheerful voice.
Him serve with fear, his praise forth tell,
Come ye before him and rejoice.
The Lord ye know is God indeed;
Without our aid he did us make ;
We are his folk, he doth us feed.
And for his sheep he doth us take.
O enter then his gates with praise.
Approach with joy his courts unto;
Praise, laud, and bless his name always^
For it is seemly so to do.
For why, the Lord our God is good.
His mercy is forever sure ;
His truth at all times firmly stood.
And shall from age to age endure.
552 HYMNS BASED ON PSALMS
PSALM CIV
Sir Robert Grant
I1785-1838]
O WORSHIP the King all glorious above !
O gratefully sing his power and his love, —
Our Shield and Defender, the Ancient of days,
Pavilioned in splendor, and girded with praise.
O tell of his might, O sing of his grace,
Whose robe is the light, whose canopy space;
His chariots of wrath the deep thunder-clouds form,
And dark is his path on the wings of the storm.
The earth with its store of wonders untold.
Almighty, thy power hath founded of old,
Hath stablish'd it fast by a changeless decree.
And round it hath cast, like a mantle, the sea.
Thy bountiful care what tongue can recite?
It breathes in the air, it shines in the light,
It streams from the hills, it descends to the plain,
And sweetly distils in the dew and the rain.
Frail children of dust, and feeble as frail,
In thee do we trust, nor find thee to fail.
Thy mercies how tender, how firm to the end !
Our Maker, Defender, Redeemer, and Friend.
O measureless Might ! Ineftabie Love !
While angels delight to hymn thee above,
The humbler creation, tho' feeble their lays.
With true adoration shall lisp to thy praise^
GREEK HYMNS'
GLORIA IN EXCELSIS
Anonymous
[4th Century or earlier']
GLORY be to God on high, and in earth peace, good
will towards men. We praise thee, we bless thee, w^e
worship thee, we glorify thee, we give thanks to thee
for thy great glory, O Lord God, heavenly King, God the
Father Almighty.
O Lord, the only-begotten Son, Jesu Christ ; O Lord God,
Lamb of God, Son of the Father, that takest away the
sins of the world, have mercy upon us. Thou that takest
away the sins of the world, have mercy upon us. Thou
that takest away the sins of the world, receive our prayer.
Thou that sittest at the right hand of God the Father,
have mercy upon us.
For thou only art holy; thou only art the Lord; thou
only, O Christ, with the Holy Ghost, art most high in the
glory of God the Father. Amen.
SHEPHERD OF TENDER YOUTH
St. Clement of Alexandria. Tr. H. M. Dexter
[{?) 170-220]
Shepherd of tender youth
Guiding in love and truth
Through devious ways ;
Christ our triumphant king.
We come Thy name to sing;
Hither our children bring
Tributes of praise.
553
554 GREEK HYMNS
Thou art our holy Lord,
The all-subduing Word,
Healer of strife:
Thou didst ThysLif abase,
That from sin's deep disgrace
Thou mightest save our race^
And give us life.
Thou art the great High-Priest;
Thou hast prepared the feast
Of heavenly love;
While in our mortal pain
None calls on Thee in vain;
Help Thou dost not disdain,
Help from above.
Ever be Thou our guide,
Our shepherd and our pride.
Our staff and song:
Jesus, Thou Christ of God,
By Thy perennial word
Lead us where Thou hast trod.
Make our faith strong.
So now, and till we die,
Sound we Thy praises high.
And joyful sing.
Let all the holy throng
Who to Thy Church belong,
Unite and swell the song
To Christ our King!
THE DAY IS PAST AND OVER
Attributed to St. Anatolius. Tr. J. M. Neal^
USS A. D.]
The day is past and over;
All thanks, O Lord, to Thee ;
I pray Thee now that sinless
The hours of dark may be:
GREEK HYMNS 555
O Jesu, keep me in Thy sight,
And guard me through the coming night.
The joys of day are over;
I lift my heart to Thee,
And ask Thee that offenceless
The hours of dark may be:
O Jesu, keep me in Thy sight,
And guard me through the coming night
The toils of day are over:
I raise the hymn to Thee
And ask that free from peril
The hours of dark may be:
O Jesu, keep me in Thy sight,
And guard me through the coming night
Be Thou my soul's preserver,
For Thou alone dost know
How many are the perils
Through which I have to go:
O loving Jesu, hear my call,
And guard and save me from them all.
THE DAY OF RESURRECTION
St. John of Damascus. Tr. John Mason Neale
[circa y8o]
'Tis the day of resurrection,—
Earth, tell it out abroad,—
The passover of gladness.
The passover of God.
From death to life eternal.
From this world to the sky,
Our Christ hath brought us over
With hymns of victory.
556 GREEK HYMNS
Our hearts be pure from evil,
That we may see aright
The Lord in rays eternal
Of resurrection-light,
And, listening to his accents,
May hear, so calm and plain,
His own " All hail ! " and, hearing.
May raise the victor-strain.
Now let the heavens be joyful.
Let earth her song begin,
Let the round world keep triumph
And all that is therein^
Invisible and visible.
Their notes let all things blend;
For Christ the Lord hath risen.
Our joy that hath no end.
ART THOU WEARY?
St. Stephen the Sabaite. Tr. J. M. Neale
[7^5-794]
Art thou weary, art thou languid.
Art thou sore distrest?
" Come to Me," saith One, *' and coming
Be at rest!''
Hath He marks to lead me to Him,
If He be my Guide?
*' In His Feet and Hands are wound-prints.
And His side."
Hath He diadem as Monarch
That His Brow adorns?
" Yea a Crown, in very surety,
But of thorns."
GREEK HYMNS 557
If I find Him, if I follow,
What His guerdon here?
** Many a sorrow, many a labour,
Many a tear."
If I still hold closely to Him,
What hath He at last?
" Sorrow vanquished, labour ended,
Jordan past."
If I ask Him to receive me,
Will He say me nay?
" Not till earth, and not till Heav'n
Pass away."
Finding, following, keeping, struggling,
Is He sure to bless?
"Angels, Martyrs, Prophets, Virgins,
Answer, Yes ! "
LATIN HYiMNS
TE DEUM LAUDAMUS
Attributed TO Niceta of Remisiana
[4th Century]
WE praise thee, O God, we acknowledge thee to be
the Lord.
All the earth doth worship thee, the Father ever-
lasting.
To thee all Angels cry aloud: the Heavens, and all the
Powers therein.
To thee Churubin and Seraphin continually do cry,
Holy, Holy, Holy, Lord God of Sabaoth;
Heaven and earth are full of the Majesty of thy Glory.
The glorious company of the Apostles praise thee.
The goodly fellowship of the Prophets praise thee.
The noble army of Martyrs praise thee.
The holy Church throughout all the world doth acknowl-
edge thee;
The Father, of an infinite Majesty;
Thine honourable, true, and only Son;
Also the Holy Ghost, the Comforter.
Thou art the King of Glory, O Christ!
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver man, thou didst not
abhor the Virgin's womb. r j t, t.
When thou hadst overcome the sharpness of death, thou
didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God in the Glory of the
Father.
We believe that thou shalt come to be our Judge.
We therefore pray thee, help thy servants whom thou hast
redeemed with thy precious blood.
558
LATIN HYMNS 559
Make them to be numbered with thy Saints in glory ever-
lasting.
O Lord, save thy people and bless thine heritage.
Govern them, and lift them up for ever.
Day by day v^e magnify thee;
And we worship thy Name, ever world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us : have mercy upon us.
O Lord, let thy mercy lighten upon us: as our trust is in
thee.
O Lord, in thee have I trusted: let me never be confounded.
VENI CREATOR SPIRITUS
Attributed to Charlemagne. Tr. John Dryden
[74^-814]
Creator spirit, by whose aid
The world's foundations first were laid,
Come, visit every pious mind;
Come, pour thy joys on human kind;
From sin and sorrow set us free.
And make thy temples worthy thee.
O source of uncreated light,
The Father's promised Paraclete,
Thrice holy fount, thrice holy fire,
Our hearts with heavenly love inspire ;
Come, and thy sacred unction bring
To sanctify us while we sing.
Plenteous of grace, descend from high,
Rich in thy sevenfold energy;
Thou strength of his almighty hand.
Whose power does heaven and earth command.
Proceeding Spirit, our defence.
Who dost the gift of tongues dispense.
And crown'st thy gift with eloquence.
Refine and purge our earthy parts.
But O, inflame and fire our hearts.
Our frailities help, our vice control;
560 LATIN HYMNS
Submit the senses to the soul,
And, when rebellious they are grown.
Then lay thy hand, and hold them down.
Chase from our minds the infernal foe^
And peace, the fruit of love, bestow;
And, lest our feet should step astray.
Protect and guide us in the way;
Make us eternal truths receive
And practise all that we believe.
Give us thyself, that we may see
The Father and the Son by thee.
Immortal honour, endless fame,
Attend the Almighty Father's name:
The Saviour Son be glorified.
Who for lost man's redemption died;
And equal adoration be.
Eternal Paraclete, to thee.
HIC BREVE VIVITUR
From " De Contemptu Mundi '' by Bernard
OF MoRLAix. Tr. J. M. Neale
[cir. 1 1251
Brief life is here our portion.
Brief sorrow, short-lived care;
The life that knows no ending,
The tearless life, is there.
And after fleshly scandal,
And after this world's night,
And after storm and whirlwind,
Is calm and joy and light.
There grief is turned to pleasure,
Such pleasure as, below,
No human voice can utter,
No human heart can know:
LATIN HYMNS 561
The peace of all the faithful,
The calm of all the blest,
Inviolate, unvaried,
Divinest, sweetest, best.
That peace^ — but who may claim it?
The guileless in their way,
Who keep the ranks of battle.
Who mean the thing they say.
Strive, man, to win that glory,
Toil, man, to gain that light.
Send hope before to grasp it.
Till hope be lost in sight !
URBS SION AUREA
From the Same
Jerusalem the golden,
With milk and honey blest.
Beneath thy contemplation
Sink heart and voice oppressed.
I know not, O, I know not.
What social joys are there,
What radiancy of glory,
What light beyond compare !
They stand, those halls of Zion,
Conjubilant with song,
And bright with many an angel
And all the martyr throng.
And they who, with their Leader^
Have conquered in the fight.
Forever and forever
Are clad in robes of white.
Jerusalem the glorious,
The glory of the elect,
HC XLV (3)
562 LATIN HYMNS
O dear and future vision
That eager hearts expect,
New mansion of new people,
Whom God's own love and light
Promote, increase, make holy.
Identify, unite!
JESU, DULCIS MEMORIA
St. Bernard of Clairvaux. Tr. E. Caswall
[iopi'ii33]
Jesu, the very thought of Thee
With sweetness fills the breast;
But sweeter far Thy Face to see,
And in Thy Presence rest.
No voice can sing, no heart can frame.
Nor can the memory find
A sweeter sound than Jesu's Name,
The Saviour of mankind.
O Hope of every contrite heart,
O Joy of all the meek.
To those who ask how kind Thou art.
How good to those who seek !
But what to those who find ? Ah ! this
Nor tongue nor pen can show;
The love of Jesus, what it is
None but His loved ones know.
Jesu, our only Joy be Thou,
As Thou our Prize wilt be:
In Thee be all our glory now.
And through eternity.
LATIN HYMNS 563
JESU, DULCEDO CORDIUM
St. Bernard of Clairvaux. Tr. Ray Palmer
[iopi'1153]
Jesus, Thou Joy of loving hearts !
Thou Fount of Life ! Thou Light of men !
From the best bliss that earth imparts,
We turn unfiird to Thee again.
Thy truth unchanged hath ever stood;
Thou savest those that on Thee call ;
To them that seek Thee, Thou art good,
To them that find Thee, All in All !
We taste Thee, O Thou Living Bread,
And long to feast upon Thee still I
We drink of Thee, the Fountain Head,
And thirst our souls from Thee to fill I
Our restless spirits yearn for Thee,
Where'er our changeful lot is cast;
Glad, when Thy gracious smile we see,
Blest, when our faith can hold Thee fast.
O Jesus, ever with us stay !
Make all our moments calm and bright !
Chase the dark night of sin away.
Shed o'er the world Thy holy light!
DIES IR^, DIES ILLA
Thomas a Celano. Tr. J. O'Hagan
Day of wrath, that day whose knelling
Gives to flame this earthly dwelling;
Psalm and Sibyl thus foretelling.
564 LATIN HYMNS
Oh, what agony of trembling,
When the judge mankind assembling,
Probeth all beyond dissembling.
Pealing wondrous through the regions^
Shall the trumpet force obedience.
And the graves yield up their legions.
Startled death and nature sicken,
Thus to see the creature quicken.
Waiting judgment terror-stricken.
Open, then, with all recorded,
Stands the book from whence awarded
Doom shall pass with deed accorded.
When the judge is throned in session.
All things hid shall find confession,
Unavenged be no transgression.
Wretch, what then shall be my pleading?
Who my patron interceding?
Scarce the just securely speeding.
Thou, O king of awful splendour,
Saving grace dost freely render;
Save me, fount of pity tender.
Think, 'twas I, my lost condition,
Caused, O pitying Lord, thy mission;
Spare my soul that day's perdition.
Seeking me, thy footstep hasted ;
Me to save, the cross was tasted.
Be not toil so mighty wasted.
Righteous judge of retribution^
Grant the gift of absolution
Ere the day of restitution.
LATIN HYMNS 56S
Me my culprit heart accuses;
Inmost guilt my face suffuses;
Heal, O Lord, thy suppliant's bruises.
Thou who Mary's sin hast shriven.
Thou who broughtst the thief to heaven,
Hope to me hast also given.
Nothing worth is mine endeavour,
Yet, in ruth, my soul deliver
From the flame that burns for ever.
With thy sheep, thy chosen, place me.
Severed from the goats embrace me ;
On thy right-hand, ransomed, place me.
When the reprobate confounded
Lie with wrathful fire surrounded.
May my call to bliss be sounded.
Crushed to dust and prostrate bending,
All my heart contrition rending;
I implore thee, guard my ending.
Oh, that awful day of mourning.
When, from earthly dust returning,
Guilty man shall bide his sentence ;
Spare him, God, for his repentance.
Jesus, Lord, thy mercy lending.
Grant them rest, thy rest unending.
STABAT MATER
Jacobus de Benedictis. Tr. D. F. MacCarth¥
[ijth-i4th Century]
By the cross, on which suspended.
With his bleeding hands extended^
Hung that Son she so adored.
566 LATIN HYMNS
Stood the mournful Mother weeping,
She whose heart, its silence keeping,
Grief had cleft as with a sword.
Oh, that Mother's sad affliction-
Mother of all benediction —
Of the sole-begotten One;
Oh, the grieving, sense-bereaving.
Of her heaving breast, perceiving
The dread sufferings of her Son,
What man is there so unfeeling,
Who, his heart to pity steeling.
Could behold that sight unmoved?
Could Christ's Mother see there weeping.
See the pious Mother keeping
Vigil by the Son she loved?
For his people's sins atoning.
She saw Jesus writhing, groaning,
'Neath the scourge wherewith he bled;
Saw her loved one, her consoler,
Dying in his dreadful dolour,
Till at length his spirit fled.
O thou Mother of election,
Fountain of all pure affection.
Make thy grief, thy pain, my own;
Make my heart to God returning.
In the love of Jesus burning,
Feel the fire that thine has known.
Blessed Mother of prediction,
Stamp the marks of crucifixion
Deeply on my stony heart,
Ever leading where thy bleeding
Son is pleading for my needing,
Let me in his wounds take part
LATIN HYMNS 567
Make me truly, each day newly
While life lasts, O Mother, duly
Weep with him, the Crucified.
Let me, 'tis my sole demanding,
Near the cross, where thou art standing,
Stand in sorrow at thy side.
Queen of virgins, best and dearest,
Grant, oh, grant the prayer thou hearest.
Let me ever mourn with thee;
Let compassion me so fashion
That Christ's wounds, his death and passion.
Be each day renewed in me.
Oh, those wounds do not deny me ;
On that cross, oh, crucify me;
Let me drink his blood I pray:
Then on fire, enkindled, daring,
I may stand without despairing
On that dreadful judgment-day.
May that cross be my salvation ;
Make Christ's death my preservation;
May his grace my heart make wise;
And when death my body taketh,
May my soul when it awaketh
Ope in heaven its raptured eyes.
ADESTE FIDELES
ANONYMOUS
Called "The Portuguese Chapel Hymn.*'
Tr. J. R. Beste
[i^fh'idth Century]
Hasten, ye faithful, glad, joyful, and holy,
Speed ye to Bethlem to honour the Word;
rSee there the King of angels is born lowly —
568 LATIN HYMNS
Oh, come and kneel before him;
Oh, come and all adore him ;
Oh come, oh come, rejoicing to honour the Lord
God of the Godhead, true Light unabated,
Mary the Virgin has borne the Adored;
True God eternal, begat, uncreated —
Oh, come and kneel before him;
Oh, come and all adore him ;
Oh come, oh come, rejoicing to honour the Lord
Sing, all ye angels, till echoes rebounding
Swell through your halls, for ever be heard;
* Glory to God,' through all heaven resounding— «
Oh, come and kneel before him;
Oh, come and all adore him ;
Oh come, oh come, rejoicing to honour the Lord.
Praise to the Infant, who this day descended;
Glory to thee, blessed Jesus adored;
Word, in whom two natures join, yet unblended—
Oh, come and kneel before him ;
Oh, come and all adore him ;
Oh come, oh come, rejoicing to honour the Lord.
O DEUS, EGO AMO TE
Attributed to St. Francis Xavier. Tr. Edward Caswali
I1506-1552]
My God, I love thee: not because
I hope for heaven thereby,
Nor because they who love thee not
Must burn eternally.
Thou, O my Jesus, Thou didst me
Upon the Cross embrace;
For me didst bear the nails and spearg
And manifold disgrace.
LATIN HYMNS 569
And grief and torments numberless,
And sweat of agony;
Yea, death itself; and all for me
Who was thine enemy.
Then why, O Blessed Jesu Christ,
Should I not love thee well ? —
Not for the hope of winning heaven.
Nor of escaping hell;
Not with the hope of gaining aught,
Not seeking a reward;
But as thyself hast loved me,
O ever-loving Lord !
E'en so I love thee and will love,
And in thy praise will sing,
Solely because thou art my God,
And my eternal King.
MODERN HYMNS
A MIGHTY FORTRESS IS OUR GOD
Martin Luther. Tr. Frederick Henry Hedge
[1483-154^]
A MIGHTY fortress is our God,
A bulwark never failing ;
Our helper he, amid the flood
Of mortal ills prevailing.
For still our ancient foe
Doth seek to work us woe ;
His craft and power are great;
And, armed with cruel hate.
On earth is not his equal.
Did we in our own strength confide,
Our striving would be losing, —
Were not the right man on our side,
The man of God's own choosing.
Dost ask who that may be?
Christ Jesus, it is he,
Lord Sabaoth his name,
From age to age the same,
And he must win the battle.
And though this world, with devils filled.
Should threaten to undo us ;
We will not fear, for God hath willed
His truth to triumph through us.
The prince of darkness grim, —
We tremble not for him;
His rage we can endure.
For lo ! his doom is sure, —
One little word shall fell him.
570
MODERN HYMNS 571
That word above all earthly powers—^-
No thanks to them — abideth;
The Spirit and the gifts are ours
Through him who with us sideth.
Let goods and kindred go,
This mortal life also;
The body they may kill:
God's truth abideth still,
His kingdom is forever.
NOW THANK WE ALL OUR GOD
Martin Rinkart. Tr. Catherine Winkworth
[1586-164P]
Now thank we all our God,
With heart and hands and voices,
Who wondrous things hath done.
In whom his world rejoices,
Who from our mothers' arms
Hath blessed us on our way
With countless gifts of love.
And still is ours to-day.
O, may this bounteous God
Through all our life be near us,
With ever joyful hearts
And blessed peace to cheer us,
And keep us in his grace,
And guide us when perplexed.
And free us from all ills
In this world and the next.
All praise and thanks to God,
The Father, now be given,
The Son, and him who reigns
With them in highest heaven :•=»
572 MODERN HYMNS
The One Eternal God,
Whom earth and heaven adore
For thus it was, is now.
And shall be evermore !
BE NOT DISMAYED
Attributed to Gustavus Adolphus
Tr. Elizabeth Charles
[1594-1^3^]
Be not dismayed, thou little flock,
Although the foe's fierce battle-shock,
Loud on all sides, assail thee.
Though o'er thy fall they laugh secure,
Their triumph cannot long endure :
Let not thy courage fail thee.
Thy cause is God's : go at his call.
And to his hand commit thy all.
Fear thou no ill impending.
His Gideon shall arise for thee,
God's word and people manfully,
In God's own time, defending.
Our hope is sure in Jesus' might ;
Against themselves the godless fight.
Themselves, not us, distressing.
Shame and contempt their lot shall be;
God is with us, with him are we;
To us belongs his blessing.
IN TEMPTATION
Charles Wesley
[1708-1788]
Jesus, lover of my soul,
Let me to thy bosom fiy,
While the nearer v/aters roll,
While the tempest still is high
MODERN HYMNS 573
Hide me, O my Saviour, hide
Till the storm of life is past.
Safe into the haven guide,
O, receive my soul at last!
Other refuge have I none,
Hangs my helpless soul on thee ;
Leave, ah, leave me not alone.
Still support and comfort me:
All my trust on thee is stayed.
All my help from thee I bring;
Cover my defenceless head
With the shadow of thy wing.
Wilt thou not regard my call ?
Wilt thou not accept my prayer?
Lo ! I sink, I faint, I fall !
Lo ! on thee I cast my care !
Reach me out thy gracious hand
While I of thy strength receive.
Hoping against hope I stand.
Dying, and behold I live !
Thou, O Christ, art all I want;
More than all in thee I find:
Raise the fallen, cheer the faint,
Heal the sick and lead the blind !
Just and holy is thy name ;
I am all unrighteousness ;
False and full of sin I am,
Thou art full of truth and grace.
Plenteous grace with thee is found,
Grace to cover all my sin ;
Let the healing streams abound,
Make and keep me pure within:
Thou of life the fountain art;
Freely let me take of thee.
Spring thou up within my heart.
Rise to all eternity !
574 MODERN HYMNS
CHRISTMAS HYMN
Charles Wesley
[i/e8-i/88]
Hark! how all the welkin rings
Glory to the King of kings !
Peace on earth, and mercy mild,
God and sinners reconciled!
Joyful, all ye nations, rise,
Join the triumph of the skies;
Universal nature say,
Christ the Lord is born to-day !
Christ by highest Heaven adored,
Christ, the Everlasting Lord;
Late in time behold Him come.
Offspring of a Virgin's womb:
Veiled in flesh the Godhead see;
Hail th' Incarnate Deity,
Pleased as man with men to appear,
Jesus our Immanuel here!
Hail! the heavenly Prince of Peace!
Hail ! the Sun of Righttiousness !
Light and life to all He brings^
Risen with healing in His wings.
Mild He lays His glory by.
Born that man no more may die,
Born to raise the sons of earth,
Born to give them second birth.
Come, Desire of nations, come.
Fix in us Thy humble home !
Rise, the Woman^s conquering Seed^
Bruise in us the Serpent^s head !
Now display Thy saving power.
Ruined nature now restore.
Now in mystic union join
Thine to ours, and ours to Thine !
MODERN HYMNS 57S
Adam's likeness, Lord, efface;
Stamp Thy image in its place;
Second Adam from above,
Reinstate us in Thy love !
Let us Thee, though lost, regain,
Thee, the Life, the Heavenly Mans
O ! to all Thyself impart,
Formed in each believing heart!
LIGHT SHINING OUT OF DARKNESS
William Cowper
[i/JI'JSOO]
God moves in a mysterious way
His v^^onders to perform;
He plants his footsteps in the sea.
And rides upon the storm.
Deep in unfathomable mines
Of never-failing skill,
He treasures up his bright designs,
And works his sovereign will.
Ye fearful saints, fresh courage take.
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.
Judge not the Lord by feeble sense.
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.
His purposes will ripen fast.
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
576 MODERN HYMNS
Blind unbelief is sure to err,
And scan his work in vain ;
God is his own interpreter,
And he will make it plain.
THE FUTURE PEACE AND GLORY OF THE CHURCH
William Cowper
[irSi'iSoo]
Hear what God, the Lord, hath spoken :
O my people, faint and few,
Comfortless, afflicted, broken.
Fair abodes I build for you.
Thorns of heart-felt tribulation
Shall no more perplex your ways:
You shall name your walls Salvation,
And your gates shall all be Praise.
There, like streams that feed the garden.
Pleasures without end shall flow;
For the Lord, your faith rewarding.
All his bounty shall bestow;
Still in undisturbed possession
Peace and righteousness shall reign;
Never shall you feel oppression,
Hear the voice of war again.
Ye no more your suns descending,
Waning moons no more shall see;
But your griefs, forever ending.
Find eternal noon in me.
God shall rise, and, shining o'er you.
Change to day the gloom of night;
He, the Lord, shall be your glory,
God your everlasting light.
MODERN HYMNS 577
EARLY PIETY
Reginald Heber
[1783-1826]
By cool Siloam's shady rill
How sweet the lily grows !
How sweet the breath beneath the hill
Of Sharon's dewy rose !
Lo ! such the child whose early feet
The paths of peace have trod,
Whose secret heart with influence sweety
Is upward drawn to God.
By cool Siloam's shady rill
The lily must decay;
The rose that blooms beneath the hill
Must shortly fade away;
And soon, too soon, the wintry hour
Of man's maturer age
Will shake the soul with sorrow's power
And stormy passion's rage.
O Thou, whose infant feet were found
Within Thy Father's shrine,
Whose years with changeless virtue crowned
Were all alike divine.
Dependent on Thy bounteous breath,
We seek Thy grace alone,
In childhood, manhood, age, and death
To keep us still Thine own.
THE HOLY TRINITY
Reginald Heber
[1783-18^6]
Holy, holy, holy ! Lord God Almight> !
Early in the morning our «ong shall rise to Thee
578 MODERN HYMNS
Holy, holy, holy! Merciful and Mighty!
God in Three Persons, blessed Trinity !
Holy, holy, holy ! all the saints adore Thee,
Casting down their golden crowns around the glassy se^,
Cherubim and seraphim falling down before Thee,
Which wert, and art, and evermore shalt be.
Holy, holy, holy ! though the darkness hide Thee,
Though the eye of sinful man Thy glory may not see,
Only Thou art holy, there is none beside Thee,
Perfect in power, in love, and purity.
Holy, holy, holy. Lord God Almighty !
All Thy works shall praise Thy Name in earth and sky
and sea ;
Holy, holy, holy! Merciful and Mighty!
God in Three Persons, blessed Trinity !
EPIPHANY
Reginald Heber
[1783-1826]
Brightest and best of the sons of the morning,
Dawn on our darkness, and lend us Thine aid !
Star of the East, the horizon adorning,
Guide where our infant Redeemer is laid!
Cold on His cradle the dewdrops are shining,
Low lies His head with the beasts of the stall;
Angels adore Him, in slumber reclining, —
Maker, and Monarch, and Saviour of all.
Say, shall we yield Him, in costly devotion,
Odors of Edom, and offerings divine.
Gems of the mountain, and pearls of the ocean,
Myrrh from the forest, or gold from the mine?
MODERN HYMNS 579
Vainly we offer each ample oblation.
Vainly with gifts would His favor secure;
Richer by far is the heart's adoration,
Dearer to God are the prayers of the poor.
Brightest and best of the sons of the morning,
Dawn on our darkness, and lend us Thine aid !
Star of the East, the horizon adorning,
Guide where our infant Redeemer is laid!
SUN OF MY SOUL, THOU SAVIOUR DEAR
John Keble
Sun of my soul, Thou Saviour dear.
It is not night if Thou be near;
Oh may no earth-born cloud arise
To hide Thee from Thy servant's ey6s !
When the soft dews of kindly sleep
My weary eyelids gently steep,
Be my last thought how sweet to rest
Forever on my Saviour's breast !
Abide with me from morn till eve.
For without Thee I cannot live;
Abide with me when night is nigh,
For without Thee I dare not die.
If some poor wandering child of Thine
Have spumed to-day the voice divine,
Now, Lord, the gracious work begin ;
Let him no more lie down in sin.
Watch by the sick; enrich the poor
With blessings from Thy boundless store 5
Be every mourner's sleep to-night,
Like infant slumbers, pure and light.
580 MODERN HYMNS
Come near and bless us when we wake,
Ere through the world our way we takCj
Till in the ocean of Thy love
We lose ourselves in heaven above.
ABIDE WITH ME
Henry Francis Lyte
[1793-^847]
Abide with me ! fast falls the eventide,
The darkness deepens: Lord, with me abide I
When other helpers fail, and comforts flee,
Help of the helpless, O, abide with me!
Swift to its close ebbs out life's little day;
Earth's joys grow dim, its glories pass away;
Change and decay in all around I see:
thou who changest not, abide with me !
Not a brief glance I beg, a passing word;
But, as thou dwell'st with thy disciples, Lord,
Familiar, condescending, patient, tree.
Come, not to sojourn, but abide with me!
Come not in terrors, as the King of kings;
But kind and good, with healing in thy wings;
Tears for all woes, a heart for every plea ;
Come, Friend of sinners, and thus 'bide with me !
Thou on my head in early youth didst smile;
And, though rebellious and perverse meanwhile,
Thou hast not left me, oft as I left thee;
On to the close, O Lord, abide with me !
1 need thy presence every passing hour:
What but thy grace can foil the tempter's power?
Who like thyself my guide and stay can be?
Through cloud and sunshine, O, abide with me!
MODERN HYMNS 581
1 fear no foe, with thee at hand to bless;
Ills have no weight, and tears no bitterness:
Where is death's sting? where, grave, thy victory?
I triumph still if thou abide with me.
Hold thou thy cross before my closing eyes,
Shine through the gloom, and point me to the skies.
Heaven's morning breaks, and earth's vain shadows
flee:
In life and death, O Lord, abide with me !
THE PILLAR OF CLOUD
John Henry Newman
[i8oi-i8po]
Lead, kindly Light, amid the encircling gloom,
Lead thou me on !
The night is dark, and I am far from home,—
Lead thou me on 1
Keep thou my feet ! I do not ask to see
The distant scene — one step enough for me.
I was not ever thus, nor prayed that thou
Shouldst lead me on ;
I loved to choose and see my path ; but now
Lead thou me on !
I loved the garish day, and, spite of fears.
Pride ruled my will : remember not past years !
So long thy power hath blest me, sure it still
Will lead me on.
O'er moor and fen, o'er crag and torrent, till
The night is gone,
And with the morn those angel faces smile
Which I have loved long since, and lost awhile,
582 MODERN HYMNS
NEARER, MY GOD, TO THEE
Sarah Flower Adams
[1805-18 48]
Nearer, my God, to thee,
Nearer to thee !
E'en though it be a cross
That raiseth me,
Still all my song would be,
Nearer, my God, to thee,
Nearer to thee !
Though like the wanderer,
The sun gone down.
Darkness be over me,
My rest a stone.
Yet in my dreams I'd be
Nearer, my God, to thee,
Nearer to thee.
There let the way appear
Steps unto heaven;
All that thou send'st to me
In mercy given;
Angels to beckon me
Nearer, my God, to thee,
Nearer to thee.
Then, with my waking thoughts
Bright with thy praise.
Out of my stony griefs
Bethel I'll raise;
So by my woes to be
Nearer, my God, to thee,
Nearer to thee.
Or if on joyful wing
Cleaving the sky.
Sun, moon, and stars forgot^
Upwards I fly.
MODERN HYMNS 583
Still all my song shall be,
Nearer, my God, to thee.
Nearer to theel
MY FAITH LOOKS UP TO THEE
Ray Palmer
[1808-188}^]
My faith looks up to thee.
Thou Lamb of Calvary,
Saviour divine !
Now hear me v^hile I pray,
Take all my guilt away,
O let me from this day
Be wholly thine !
May thy rich grace impart
Strength to my fainting heart.
My zeal inspire !
As thou hast died for me,
O may my love to thee
Pure, warm, and changeless be,-«
A living fire 1
While life's dark maze I tread.
And griefs around me spread.
Be thou my guide;
Bid darkness turn to day,
Wipe sorrow's tears away,
Nor let me ever stray
From thee aside.
When ends life's transient dream,
When death's cold, sullen stream
Shall o'er me roll,
Blest Saviour, then, in love.
Fear and distrust remove!
O bear me safe above,—
A ransomed soul!
584 MODERN HYMNS
A SUN-DAY HYMN
Oliver Wendell Holmes
li8op-i8p4]
Lord of all being, throned afar,
Thy glory flames from sun and star;
Centre and soul of every sphere,
Yet to each loving heart how near !
Sun of our life, thy quickening ray
Sheds on our path the glow of day:
Star of our hope, thy softened light
Cheers the long watches of the night.
Our midnight is thy smile withdrawn;
Our noontide is thy gracious dawn ;
Our rainbow arch, thy mercy's sign:
.All, save the clouds of sin, are thine.
Lord of all life, below, above.
Whose light is truth, whose warmth is love|
Before thy ever-blazing throne
We ask no lustre of our own.
Grant us thy truth to make us free,
And kindling hearts that burn for thee.
Till all thy living altars claim
One holy light, one heavenly flame.
THE PILGRIMS OF THE NIGHT
Frederick William Faber
[1814-1863]
Hark, hark, my soul ! angelic songs are swelling
O'er earth's green fields and ocean's wave-beat shore
How sweet the truth those blessed strains are telling
Of that new life when sin shall be no more !
Angels of Jesus, anp^els of light.
Singing to welcome the pilgrims of the night!
MODERN HYMNS 585
Darker than night life's shadows fall around us,
And like benighted men we miss our mark:
God hides himself, and grace hath scarcely found us,
E'er death finds out his victims in the dark.
Angels of Jesus, etc.
Far, far away, like bells at evening pealing.
The voice of Jesus sounds o'er land and sea,
And laden souls by thousands meekly stealing,
Kind Shepherd, turn their weary steps to thee.
Angels of Jesus, etc.
Onward we go, for still we hear them singing,
''Come, weary souls, for Jesus bids you come;"
And through the dark, its echoes sweetly ringing,
The music of the gospel leads us home.
Angels of Jesus, etc.
Rest comes at last; though life be long and dreary,
The day must dawn, and darksome night be past;
All journeys end in welcomes to the weary.
And heaven, the heart's true home, will come at last
Angels of Jesus, etc.
Cheer up, my soul ! faith's moonbeams softly glisten
Upon the breast of life's most troubled sea.
And it will cheer thy drooping heart to listen
To those brave songs which angels mean for thee.
Angels of Jesus, etc.
Angels! sing on, your faithful watches keeping;
Sing us sweet fragments of the songs above.
While we toil on, and soothe ourselves with weepings
Till life's long night shall break in endless love.
Angels of Jesus, etc.
586 MODERN HYMNS
LET THERE BE LIGHT
John Marriott
[1816]
Thou, Whose Almighty word
Chaos and darkness heard,
And took their flight;
Hear us, we humbly pray ;
And, where the gospel's day
Sheds not its glorious ray,
Let there be light!
Thou, Who didst come to bring
On Thy redeeming wing
Healing and sight,
Health to the sick in mind.
Sight to the inly blind,
Oh, now to all mankind
Let there be light !
Spirit of truth and love.
Life-giving, holy Dove,
Speed forth Thy flight !
Move on the waters' face
Bearing the lamp of grace.
And in earth's darkest place
Let there be light!
Holy and blessed Three,
Glorious Trinity,
Wisdom, Love, Might!
Boundless as ocean's tide
Rolling in fullest pride.
Through the earth, far and wide.
Let there be light !
BUDDHIST WRITINGS
TRANSLATED AND ANNOTATED BY
HENRY CLARKE WARREN
INTRODUCTORY NOTE
'S>i^mK«iYiK Gautama, known as Buddha, the "Aivakened."
■ivas the son of the ruler of Cakya-land, a region lying to the
northeast of Oudc, in northern India. The date of his birth is
placed about 557 B.C. .
He was born a warrior prince, but at the age of twenty-nine,
after having married and had a son, he determined to renounce
the world Abandoning his family and possessions, he gave him-
self up to asceticism and concentration of thought, under the
direction of masters of this discipline. After seven years he
concluded that this method brought him no nearer to the wisdom
he sought as a means of escaping rebirth into a life which he
had found not worth living, and for a time he tried starvation
and self-torture. This also availed him nothing; when suddenly,
sitting under the sacred fig-tree at Bodhi Gaya, he became illu-^
mined and saw the Great Truths. Henceforth he was Buddha.
Gautama's first aim had been merely his own salvation; but
moved by pity for m-ankind he resolved to bestow on others the
Fow Great Truths and the eight-fold path. Beginning his
ministry at Benares, he converted first five monks who had pre-
viously been his fellows in asceticism, then many of the noble
youth of the city, then a thousand Brahman priests.
The ■'■"St of his life was spent in wandering about and preach-
ing his new creed, which spread with extraordinary rapidity.
He died not far from his native region about the year 477 B. C.
The foregoing outline selects what seem the most reliable mam
e'ements in a biography which has naturally become saturated
with legend of later growth. The teaching of Buddha, so similar
in its pessimistic view of life to that of the Book of "Ecclesi-
astes," is amply represented in the following writings.
588
CONTENTS
BUDDHIST WRITINGS
I. The Buddha
PAGE
The Story of Sumedha 591
The Birth of The Buddha 617
The Attainment of Buddhaship 627
First Events After the Attainment 639
The Buddha's Daily Habits 643
The Death of The Buddha 647
II. The Doctrine
Questions Which Tend Not to Edification .... 662
There Is No Ego 668
The Middle Doctrine 677
Karma 682
Fruitful and Barren Karma 685
Good and Bad Karma 691 j
Rebirth is Not Transmigration . . * 693 ':^
Death's Messengers , 701
The Devoted Wife 708
The Hare-mark in the Moon 712
The Way of Purity 717
Concentration 720
The Conversion of Animals 722
Love for Animals 724
Sariputta and the Two Demons 726
The Summum Bonum 729
The Trance of Cessation 747
The Attainment of Nirvana . . » 754
589
590 CONTENTS
III. The Order
PAGE
The Admission and Ordination Ceremonies . . . 756
The Mendicant Ideal 764
"And Hate Not His Father and Mother" .... ^d^
The Story of Visakha 770
BUDDHIST WRITINGS
I. THE BUDDHA
The Story of Sumedha*
Translated from the Introduction to the Jataka (1.3*).
A HUNDRED thousand cycles vast
And four immensities ago,
There was a town named Amara^
A place of beauty and delights.
It had the noises ten complete*
And food and drink abundantly.
The noise of elephant and horse.
Of conch-shell, drum, and chariot,
And invitations to partake —
" Eat ye, and drink ! '* — resounded loud.
A town complete in all its parts.
Where every industry was found.
And eke the seven precious gems,*
And foreigners from many lands.
A prosperous city of the gods,
Full of good works and holy men.
Within this town of Amara
Sumedha lived, of Brahman caste.
Who many tens of millions had.
And grain and treasure in full store.
* This entire story is related by The Buddha to his disciples, and de»
scribes how, in his long-ago existence as the Brahman Sumedha, he first
resolved to strive for the Buddhaship. In stanzas 4 5 he speaks of him-
self, that is, of Sumedha, in the third person, but elsewhere in the first.
* Only six of the ten noises indicative of a flourishing town are here
mentioned. For the complete list, see The Death of The Buddha.
* Probably gold, silver, pearls, gems (such as sapphire and ruby), catV
eye, diamond, and coral.
591
S92 BUDDHISM
A student he, and wise in spells,
A master of the Vedas three.
He fortunes told, tradition knew^
And every duty of his caste.
In secret then I sat me down,
And thus to ponder I began :
" What misery to be born again !
And have the flesh dissolve at death !
" Subject to birth, old age, disease,
Extinction will I seek to find,
Where no decay is ever known,
Nor death, but all security.
" What if I now should rid me of
This body foul, this charnel-house.
And go my way without a care,
Or least regret for things behind !
" There is, there must be, an escape !
Impossible there should not be !
I'll make the search and find the way.
Which from existence shall release !
** Even as, although there misery is,
Yet happiness is also found;
So, though indeed existence is,
A non-existence should be sought.
" Even as, although there may be heatp
Yet grateful cold is also found;
So, though the threefold fire* exists.
Likewise Nirvana should be sought.
" Even as, although there evil is.
That which is good is also found ;
So, though 't is true that birth exists,
That which is not birth should be sought
♦Lust, hatred and infatuation.
THE STORY OF SUMEDHA 593
" Even as a man befouled with dung,
Seeing a brimming lake at hand,
And nathless bathing not therein.
Were senseless should he chide the lake;
" So, when Nirvana's lake exists
To wash away corruption's stain,
Should I not seek to bathe therein,
I might not then Nirvana chide.
" Even as a man hemmed in by foes.
Seeing a certain safe escape,
And nathless seeking not to flee.
Might not the blameless pathway chide;
" So, when my passions hem me in.
And yet a way to bliss exists,
Should I not seek to follow it,
That way of bliss I might not chide.
" Even as a man who, sore diseased,
When a physician may be had,
Should fail to send to have him come.
Might the physician then not chide;
" So, when diseased with passion, sore
Oppressed, I seek the master not
Whose ghostly counsel me might cure,
The blame should not on him be laid.
" Even as a man might rid him of
A horrid corpse bound to his neck,
And then upon his way proceed,
Joyous, and free, and unconstrained;
" So must I likewise rid me of
This body foul, this charnel-house,
And go my way without a care,
Or least regret for things behind.
BC XLV (4)
594 BUDDHISM
" As men and women rid them of
Their dung upon the refuse heap,
And go their ways without a care,
Or least regret for what they leave ;
" So will I likewise rid me of
This body foul, this charnel-house,
And go my way as if I had
Cast out my filth into the draught.
" Even as the owners leave and quit
A worn-out, shattered, leaky ship,
And go their ways without a care,
Or least regret for what they leave ;
" So will I likewise rid me of
This nine-holed' ever-trickling frame,
And go my way, as owners do.
Who ship disrupted leave behind.
" Even as a man who treasure bears,
And finds him in a robber-gang,
Will quickly flee and rid him of
The robbers, lest they steal his gold;
" So, to a mighty robber might
Be likened well this body's frame,
ril cast it off and go my way.
Lest of my welfare I be robbed."
Thus thinking, I on rich and poor
All that I had in alms bestowed ;
Hundreds of millions spent I then,
And made to Himavant^ my way.
Not far away from Himavant,
There was a hill named Dhammaka,
And here I made and patterned well
A hermitage and hut of leaves.
* The two eyes, ears, and so forth.
•The Himalaya mountains.
THE STORY OF SUMEDHA 595
A walking-place I then laid out,
Exempted from the five defects/
And having all the virtues eight ;^
And there I gained the Six High Pov^ers.
Then ceased I cloaks of cloth to wear,
For cloaks possess the nine defects,*
And girded on a barken dress.
Which is with virtues twelve endued.^*^
My hut of leaves I then forsook,
So crowded with the eight defects,^
^Native gloss: Jataka, vol. i., p. 7, 1. 14: Exempted from the five defects:
The following are the five defects in a walking-place: hardness and un-
evenness; trees in the midst; dense underbrush; excessive narrowness;
excessive width.
^Ibidem, 1. 30. And having all the virtues eight: Having the eight
advantages for a monk. The following are the eight advantages for a
monk: it admits of no storing-up of treasure or grain; it favors only
a blameless alms-seeking; there one can eat his alms in peace and quiet;
there no annoyance is experiencetx ffom the reigning families when they
oppress the kingdom with their levies of the precious metals or of leaden
money; no passionate desire arises for furniture and implements; there
is no fear of being plundered by robbers; no intimacies are formed with
kings and courtiers; and one is not shut in in any of the four directions.
•Native gloss: Jataka, vol. i., p. 8, 1. 2y'. For cloaks possess the nine
defects: , . . For one who retires from the world and takes up the life
of an anchorite, there are nine defects inherent in garments of cloth.
The great cost is one defect; the fact that it is got by dependence on
others is another; the fact that it is easily soiled by use is another, for
when it has been soiled it must be washed and dyed; the fact that when
it is much worn it must needs be patched and mended is another; the
difficulty of obtaining a new one when needed is another; its unsuitableness
for an anchorite who has retired from the world is another; its acceptable-
ness to one's enemies is another, for it must needs be guarded lest the
enemy take it; the danger that it may be worn for ornament is another; the
temptation it affords to load one's self down with it in travelling is another.
^**The bast, or inner bark of certain trees, was much used in India
as cloth, to which indeed it bears a striking resemblance. — Native gloss:
Jataka, vol. i., p. 9, 1. 2: Which is with virtues twelve endued: Possessing
twelve advantages. For there are twelve advantages in a dress of bark.
It is cheap, good, and suitable; this is one advantage. You can make
it yourself; this is a second. It gets dirty but slowly by use, and hence
time is not wasted in washing it; this is a third. It never needs sewing,
even when much used and worn; this is a fourth. But when a new one
is needed,^ it can be made with ease; this is a fifth. Its suitableness for
an anchorite who has retired from the world is a sixth. That it is of no
use to one's enemies is a seventh. That it cannot be worn for ornament
is an eighth. Its lightness is a ninth. Its conducing to moderation ^ in
dress is a tenth. The irreproachableness and blamelessness of searching
for bark is an eleventh. And the unimportance of its loss is a twelfth.
^^ Native gloss: Jataka, vol. i., p. 9, 1. 11: My hut of leaves I then for-
sook, So crowded with the eight defects: , . . (L. z^) For there are eight
evils connected with the use of a leaf-hut. The great labor involved in
searching for materials and in the putting of them together is one evil.
The constant care necessary to replace the grass, leaves, and bits of clay
that fall down is a second. Houses may do for old men, but no concen-
tration of mind is possible when one's meditation is liable to be inter-
596 BUDDHISM
And at the foot of trees I lived,
For such abodes have virtues ten/'
No sown and cultivated grain
Allowed I then to be my food;
But all the many benefits
Of wild-fruit fare I made my own.
And strenuous effort made I there,
The while I sat, or stood, or walked,
And ere seven days had passed away,
I had attained the Powers High.
When I had thus success attained,
And made me master of the Law,
A Conqueror, Lord of All the World,
Was born, by name Dipamkara.
What time he was conceived, was born,
What time he Buddhaship attained, ^
When first he preached,— the Signs'' appeared,
I saw them not, deep sunk in trance.
against hea* and cold renders tne y^.^, ^j^^^ ^j^^ cover it aftords for
5- ^°"p^ftd practices is a fifth. The taking possession, saying, "This is
disgracetal practices IS a ^.^^ ^^ ^ companion; this is a
Teve'nth And th^ shadng of it with many others, as for instance with lice,
bugs, and house-hzards, is an «ghth. p^^ ^^^,^ ^^^^
"Ibidem, p. to, 1. 9-A''djtJHegZ% the ten virtues. Tlie smallness of
have virtues ten. . ••/!^^J1"Y„\ |,i that is necessary is simply to go to
the ""d^takmg IS one vntue tor ail ^^ .^ ^ ^^ ^^
the tree. The small =>™°""\°,' f^r use. The freedom from interruption
^^'PthTrd^ira'ffords no cove for disgraceful practices; wickedness there
•4,^,fbt to^llc^hus t^e fact that U affords no cover for ^d.s.race-
Td- ^S;nS st ^i^
rn^me^t^ni .^^1% for ^ho"s|Jd life is a seventh When^^house
is shared with o'h^^^'^^r^^S^ he freedom f?om eviction is an eighth.
one: At his Li^ipamKara ^j v^uii^t.,./ , entire system ot
?e"nM'ousa.'^d ^^"^dVt'ltm^l^r ,uiv?rT"nd"s^^'o'k,'td roare/ with a
mrghty roar; also the Thirty-Two Prognostics appeared.
THE STORY OF SUMEDHA 597
Then, in the distant border-land.
Invited they this Being Great,
And every one, with joyful heart,
The pathway for his coming cleared.
Now so it happened at this time,
That I my hermitage had left,
And, barken garments rustling loud.
Was passing o'er them through the air.
Then saw I every one alert.
Well-pleased, delighted, overjoyed;
And, coming downward from the sky,
The multitude I straightway asked:
" Well-pleased, delighted, overjoyed.
And all alert is every one ;
For whom is being cleared the way.
The path, the track to travel on ? "
When thus I asked, response was made:
" A mighty Buddha has appeared,
A Conqueror, Lord of All the World,
Whose name is called Dipamkara.
For him is being cleared the way.
The path, the track to travel on."
This word, "The Buddha," when I heaid,
Joy sprang up straightway in my heart;
" A Buddha ! Buddha ! " cried I then.
And published my heart's content.
And standing there I pondered deep.
By joyous agitation seized:
" Here will I now some good seed sow,
Nor let this fitting season slip."
"For a Buddha do ye clear the road?
Then, pray, grant also me a place !
I, too, will help to clear the way,
The path, the track to travel on."
598 BUDDHISM
And so they granted also me
A portion of the path to clear,
And I gan clear, while still my heart
Said '' Buddha ! Buddha ! " o'er and o'er.
But ere my part was yet complete,
Dipamkara, the Mighty Sage,
The Conqueror, came that way along,
Thronged by four hundred thousand saints.
Without depravity or spot,
And having each the Six High Powers.
The people then their greetings gave,
And many kettle-drums were beat.
And men and gods, in joyous mood,
Loud shouted their applauding cries.
Then men and gods together met.
And saw each other face to face;
And all with joined hands upraised
Followed The Buddha and his train.
The gods, with instruments divine,
The men, with those of human make,
Triumphant music played, the while
They followed in The Buddha's train.
Celestial beings from on high
Threw broadcast over all the earth
The Erythrina flowers of heaven,
The lotus and the coral-flower.
And men abiding on the ground
On every side flung up in air
Champakas, salalas, nipas,
Nagas, punnagas, ketakas.
Then loosened I my matted hair,
And, spreading out upon the mud
My dress of bark and cloak of skin,
I laid me down upon my face.
THE STORY OF SUMEDHA 599
" Let now on me The Buddha tread,
With the disciples of his train;
Can I but keep him from the mire.
To me great merit shall accrue/'
While thus I lay upon the ground.
Arose within me many thoughts :
" To-day, if such were my desire,
I my corruptions might consume.
" But why thus in an unknown guise
Should I the Doctrine's fruit secure?
Omniscience first will I achieve.
And be a Buddha in the world.
" Or why should I, a valorous man,
The ocean seek to cross alone?
Omniscience first will I achieve.
And men and gods convey across.
" Since now I make this earnest wish.
In presence of this Best of Men,
Omniscience sometime I'll achieve.
And multitudes convey across.
"I'll rebirth's circling stream arrest.
Destroy existence's three modes;
ril climb the sides of Doctrine's ship.
And men and gods convey across.
"A human being, male of sex.
Who saintship gains, a Teacher meets.
As hermit lives, and virtue loves,
Nor lacks resolve, nor fiery zeal.
Can by these eight conditions joined.
Make his most earnest wish succeed."
Dipamkara, Who Knew All Worlds,
Recipient of Offerings,
Came to a halt my pillow near.
And thus addressed the multitudes:
600 BUDDHISM
" Behold ye now this monk austere,
His matted locks, his penance fierce ?
Lo ! he, unnumbered cycles hence,
A Buddha in the world shall be.
" From the fair town called Kapila
His Great Retirement shall be made.
Then, when his Struggle fierce is o'er,
His stern austerities performed, —
'' He shall in quiet sit him down
Beneath the Ajapala-tree;
There pottage made of rice receive,
And seek the stream Neranjara.
" This pottage shall The Conqueror eat,
Beside the stream Neranjara,
And thence by road triumphal go
To where the Tree of Wisdom stands.
" Then shall the Peerless, Glorious One
Walk to the right, round Wisdom's Throne.
And there The Buddhaship achieve,
While sitting at the fig-tree's root.
" The mother that shall bring him forth.
Shall Maya called be by name ;
Suddhodana his father's name;
His own name shall be Gotama.
" Kolita, Upatissa too, —
These shall his Chief Disciples be;
Both undepraved, both passion-free.
And tranquil and serene of mind.
" Ananda shall be servitor
And on The Conqueror attend;
Khema and Uppalavanna
Shall female Chief Disciples be.
THE STORY OF SUMEDHA 601
" Both undepraved, both passion-free,
And tranquil and serene of mind.
The Bo-tree of this Blessed One
Shall be the tree Assattha called."
Thus spake Th' Unequalled, Mighty Sage;
And all, when they had heard his speech,
Both men and gods rejoiced, and said:
" Behold a Buddha-scion here ! ''
Now shouts were heard on every side.
The people clapped their arms and laughedo
Ten thousand worlds of men and gods
Paid me their homage then and said:
" If of our Lord DTpamkara
The Doctrine now we fail to grasp,
We yet shall stand in time to come
Before this other face to face.
" Even as, when men a river cross,
And miss th' opposing landing-place,
A lower landing-place they find.
And there the river-bank ascend;
'' Even so^ we all^ if we let slip
The present Conqueror that we have,
Yet still shall stand in time to come
Before this other, face to face.'
Dipamkara, Who All Worlds Knew,
Recipient of Offerings,
My future having prophesied,
His right foot raised and went his way.
And all who were this Conqueror's sonSc,
Walked to the right around me then;
And serpents, men, and demigods,
Saluting me, departed thence.
602 BUDDHISM
Now when The Leader of the Worjd
Had passed from sight with all his train,
My mind with rapturous transport filled,
I raised me up from where I lay.
Then overjoyed with joy was I,
Delighted with a keen delight;
And thus with pleasure saturate
I sat me down with legs across.
And while cross-legged there I sat,
I thus reflected to myself:
" Behold ! in trance am I adept,
And all the Powers High are mine.
" Nowhere throughout a thousand worlds
Are any seers to equal me;
Unequalled in the magic gifts
Have I this height of bliss attained."
Now while I sat with legs across,
The dwellers of ten thousand worlds
Rolled forth a glad and mighty shout :^*
" Surely a Buddha thou shalt be !
" The presages that erst were seen,
When Future Buddhas sat cross-legged,
These presages are seen to-day —
Surely a Buddha thou shalt be!
" All cold is everywhere dispelled,
And mitigated is the heat;
These presages are seen to-day —
Surely a Buddha thou shalt be !
"There have been many beings who, like Sumedha here, were to become
Buddhas, and who were therefore called Bodhi-sattas or " Future Buddhas."
The certainty of their ultimate " Illumination," or Buddhaship, was always
foretokened by certain presages. The ** dwellers of ten thousand worlds "
describe in the following stanzas what these presages were, declare^ that
they are reappearing now, and announce to Sumedha their prophetic infer*
ence that he will attain Buddhaship.
THE STORY OF SUMEDHA 603
*' The system of ten thousand worlds
Is hushed to quiet and to peace;
These presages are seen to-day —
Surely a Buddha thou shalt be I
" The mighty winds then cease to blow.
Nor do the rivers onward glide;
These presages are seen to-day —
Surely a Buddha thou shalt be !
" All plants, be they of land or stream,
Do straightway put their blossoms forth;
Even so to-day they all have bloomed —
Surely a Buddha thou shalt be !
"And every tree, and every vine,
Is straightway laden down with fruit;
Even so to-day they're laden down —
Surely a Buddha thou shalt be I
^In sky and earth doth straightway then
Full many a radiant gem appear;
Even so to-day they shine afar —
Surely a Buddha thou shalt be !
** Then straightway music ^s heard to play
'Mongst men on earth and gods in heaven ;
So all to-day in music join —
Surely a Buddha thou shalt be !
*' There f alleth straightway down from heaven
A rain of many-colored flowers ;
Even so to-day these flowers are seen —
Surely a Buddha thou shalt be !
" The mighty ocean heaves and roars,
And all the worlds ten thousand quake;
Even so is now this tumult heard —
Surely a Buddha thou shalt be!
504 BUDDHISM
" Straightway throughout the whole of hell
The fires ten thousand all die out;
Even so to-day have 'all expired—
Surely a Buddha thou shalt be !
"Unclouded then the sun shines forth,
And all the stars appear to view ;
Even so to-day do they appear —
Surely a Buddha thou shalt be !
'' Straightway, although no rain hath fallen,
Burst springs of water from the earth;
Even so to-day they gush in streams—
Surely a Buddha thou shalt be 1
" And bright then shine the starry hosts
And constellations in the sky;
The moon in Libra now doth stand —
Surely a Buddha thou shalt be !
" All beasts that lurk in holes and clefts,
Then get them forth from out their lairs ;
Even so to-day they've left their dens—
Surely a Buddha thou shalt be !
" Straightway content is all the world,
And no unhappiness is known;
Even so to-day are all content —
Surely a Buddha thou shalt be !
" Then every sickness vanishes,
And hunger likewise disappears;
These presages are seen to-day—
Surely a Buddha thou shalt be !
'* Then lust doth dwindle and grow weak,
And hate, infatuation too;
Even so to-day they disappear-
Surely a Buddha thou shalt be !
THE STORY OF SUMEDHA 605
*^ Then fear and danger are unknown;
All we are freed from them to-day;
And by this token we perceive —
' Surely a Buddha thou shalt be !'
** No dust upwhirleth towards the sky ;
Even so to-day this thing is seen;
And by this token we perceive —
* Surely a Buddha thou shalt be! '
" All noisome odors drift away,
And heavenly fragrance fills the air ;
Even so the winds now sweetness waft — -
Surely a Buddha thou shalt be !
" Then all the gods appear to view,
Save those that hold the formless realm;
Even so to-day these all are seen —
Surely a Buddha thou shalt be !
" Then clearly seen are all the hells,
However many be their tale;
Even so to-day may all be seen —
Surely a Buddiia thou shalt be I
" Through walls, and doors, and mountain-rocks,
One finds an easy passage then ;
Even so to-day they yield like air —
Surely a Buddha thou shalt be !
" Existence then forbears its round
Of death and rebirth for a time;
Even so to-day this thing is seen —
Surely a Buddha thou shalt be !
" Do thou a strenuous effort make !
Do not turn back ! Go on ! Advance !
Most certainly we know this thing:
* Surely a Buddha thou shalt be !' "
606 BUDDHISM
When I had heard The Buddha's speech,
And what the worlds ten thousand said,
Well-pleased, delighted, overjoyed,
I thus reflected to myself:
"The Buddhas never liars are;
A Conqueror's word ne'er yet was vain;
Nothing but truth The Buddhas speak —
Surely a Buddha I shall be !
"As clods thrown upward in the air
Fall surely back upon the earth.
So what the glorious Buddhas speak
Is sure and steadfast to the end.
Nothing but truth The Buddhas speak-
Surely a Buddha I shall be !
*'As also for each living thing
The approach of death is ever sure,
So what the glorious Buddhas speak
Is sure and steadfast to the end.
Nothing but truth The Buddhas speak —
Surely a Buddha I shall be !
" As at the waning of the night
The rising of the sun is sure.
So what the glorious Buddhas speak
Is sure and steadfast to the end.
Nothing but truth, etc.
" As, when he issues from his den,
The roaring of the lion 's sure,
So what the glorious Buddhas speak
Is sure and steadfast to the end.
Nothing but truth, etc.
" As when a female has conceived.
Her bringing forth of young is sure,
So what the glorious Buddhas speak
Is sure and steadfast to the end.
Nothing but truth The Buddhas speak—
Surely a Buddha I shall be !
THE STORY OF SUMEDHA 607
" Come now ! I'll search that I may find
Conditions which a Buddha make —
Above, below, to all ten^^ points,
Where'er conditions hold their sway."
And then I searched, and saw the First
Perfection, which consists in Alms,
That highroad great whereon of old
The former seers had ever walked. .
" Come now ! This one as first adopt,
And practise it determinedly;
Acquire perfection in thine Alms,
If thou to Wisdom wouldst attain.
"As when a jar is brimming full.
And some one overturneth it,
The jar its water all gives forth.
And nothing for itself keeps back;
" So, when a suppliant thou dost see,
Of mean, or high, or middling rank,
Give all in Alms, in nothing stint.
E'en as the overturned jar.
" But now there must be more than these
Conditions which a Buddha make:
Still others will I seek to find
That shall in Buddhaship mature.''
Perfection Second then I sought,
And lo ! the Precepts came to view.
Which mighty seers of former times
Had practised and had followed.
" Come now ! as second this adopt,
And practise it determinedly;
The Precepts to perfection keep.
If thou to Wisdom wouldst attain.
^"The four cardinal points of the compass, the four intermediate points,
the zenith and nadir.
608 BUDDHISM
"As when a Yak cow's flowing tail
Is firmly caught by bush or thorn,
She thereupon awaits her death,
But will not tear and mar her tail;
" So likewise thou in stages four,
Observe and keep the Precepts whole,
On all occasions guard them well,
As ever Yak cow does her tail.
" But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature."
And then Perfection Third I sought,
Which is Renunciation called,
Which mighty seers of former times
Had practised and had follow'd.
" Come now ! this one as third adopt,
And practise it determinedly;
Renounce, and in perfection grow.
If thou to Wisdom wouldst attain.
" Even as a man who long has dwelt
In prison, suffering miserably,
No liking for the place conceives,
But only longeth for release;
*^ So likewise thou must every mode
Of being as a prisoner view —
Renunciation be thy aim ;
Thus from existence free thyself.
" But now there must be more than these
Conditions which a Buddha make ;
Still others will I seek to find
That shall in Buddhaship mature."
THE STORY OF SUMEDHA 609
And then I sought and found the Fourth
Perfection, which is Wisdom called,
Which mighty seers of former times
Had practised and had followed.
" Come now ! this one as fourth adopt,
And practise it determinedly;
Wisdom to its perfection bring,
If thou to Wisdom wouldst attain.
"Just as a priest, when on his rounds.
Nor low, nor high, nor middling folk
Doth shun, but begs of every one,
And so his daily food receives ;
" So to the learned ay resort.
And seek thy Wisdom to increase;
And when this Fourth Perfection 's gained,
A Buddha's Wisdom shall be thine.
" But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature.''
And then I sought and found the Fifth
Perfection, which is Courage called.
Which mighty seers of former times
Had practised and had followed.
" Come now ! this one as fifth adopt,
And practise it determinedly;
In Courage perfect strive to be,
If thou to Wisdom wouldst attain.
"Just as the lion, king of beasts,
In crouching, walking, standing still,
With courage ever is instinct,
And watchful always, and alert;
610 BUDDHISM
" So thou in each repeated birth,
Courageous energy display;
And when this Fifth Perfection 's gained,
A Buddha's Wisdom shall be thine.
" But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature."
And then I sought and found the Sixth
Perfection, which is Patience called,
Which mighty seers of former times
Had practised and had follow'd.
" Come now ! this one as sixth adopt,
And practise it determinedly;
And if thou keep an even mood,
A Buddha's Wisdom shall be thine.
"Just as the earth, whatever is thrown
Upon her, whether sweet or foul.
All things endures, and never shows
Repugnance, nor complacency;
" E'en so, or honor thou, or scorn.
Of men, with patient mood must bear;
And when this Sixth Perfection 's gained,
A Buddha's Wisdom shall be thine.
*' But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature."
And then I sought and found the Seventh
Perfection, which is that of Truth,
Which mighty seers of former times
Had practised and had follow'd.
THE STORY OF SUMEDHA 611
" Come now ! this one as seventh adopt,
And practise it determinedly;
If thou art ne'er of double speech,
A Buddha's Wisdom shall be thine.
" Just as the morning star on high
Its balanced course doth ever keep,
And through all seasons, times, and ye^rs.
Doth never from its pathway swerve;
" So likewise thou in all thy speech
Swerve never from the path of truth;
And when this Seventh Perfection 's gainedp
A Buddha's Wisdom shall be thine.
" But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature/'
And then 1 sought and found the Eighth
Perfection, Resolution called.
Which mighty seers of former times
Had practised and had follow'd.
" Come now ! this one as eighth adopt,
And practise it determinedly;
And when thou art immovable,
A Buddha's Wisdom shall be thine.
"Just as a rocky mountain-peak.
Unmoved stands, firm-stablished.
Unshaken by the boisterous gales,
And always in its place abides;
" So likewise thou must ever be
In Resolution firm intrenched;
And when this Eighth Perfection 's gained.
A Buddha's Wisdom shall be thine.
612 BUDDHISM
" But now there must be more than these
Conditions which a Buddha make ;
Still others will I seek to find
That shall in Buddhaship mature."
And then I sought and found the Ninth
Perfection, which is called Good-will ;
Which mighty seers of former times
Had practised and had follow'd.
"Come now! this one as ninth adopt,
And practise it determinedly ;
Unequalled be in thy Good-will,
If thou to Wisdom wouldst attain.
" As water cleanseth all alike,
The righteous and the wicked, too,
From dust and dirt of every kind,
And with refreshing coolness fills;
" So likewise thou both friend and foe.
Alike with thy Good-will refresh.
And when this Ninth Perfection 's gained,
A Buddha's Wisdom shall be thine.
" But now there must be more than these
Conditions which a Buddha make;
Still others will I seek to find
That shall in Buddhaship mature."
And then I sought and found the Tenth
Perfection, called Indifference;
Which mighty seers of former times
Had practised and had follow'd.
" Come now ! this one as tenth adopt,
And practise it determinedly;
And when thou art of equal poise,
A Buddha's Wisdom shall be thine.
THE STORY OF SUMEDHA 613
"Just as the earth, whate'er is thrown
Upon her, whether sweet or foul,
Indifferent is to all alike,
Nor hatred shows, nor amity;
" So likewise thou in good or ill,
Must even-balanced ever be;
And when this Tenth Perfection 's gained^
A Buddha's Wisdom shall be thine.
'' But earth no more conditions hath
That in The Buddhaship mature;
Beyond these are there none to seek;
So practise these determinedly."
Now pondering these conditions ten,
Their nature, essence, character, —
Such fiery vigor had they all.
That all the worlds ten thousand quaked.
Then shook and creaked the wide, wide earth,
As doth the sugar-mill at work;
Then quaked the ground, as doth the wheel
Of oil-mills when they're made to turn.
Th' entire assemblage that was there.
And followed in The Buddha's train.
Trembled and shook in great alarm.
And fell astonied to the ground.
And many thousand waterpots.
And many hundred earthen jars,
Were one upon another dashed.
And crushed and pounded into dust.
Excited, trembling, terrified.
Confused, and sore oppressed in mind,
The multitudes together came,
And to Dipamkara approached.
614 BUDDHISM
"Oh, tell us what these signs portend.
Will good or ill betide the world?
Lo ! terror seizes hold on all.
Dispel our fears, All-Seeing One !''
The Great Sage, then, DTpamkara,
Allayed and pacified their fears: —
"Be comforted; and fear ye not
For that the world doth quake and shake.
" Of whom to-day I made proclaim —
*A glorious Buddha shall he be/ —
He now conditions pondereth,
Which former Conquerors fulfilled.
"Tis while on these he is intent,
As basis for The Buddhaship,
The ground in worlds ten thousand shakes,
In all the realms of gods and men."
When thus they'd heard The Buddha speak.
Their anxious minds received relief;
And all then drawing near to me,
Again they did me reverence.
Thus on the road to Buddhaship,
And firm determined in my mind,
I raised me up from off my seat.
And reverenced Dipamkara.
Then as I raised me from my seat,
Both gods and men in unison
Sweet flowers of heaven and flowers of earth
Profusely sprinkled on my head.
And gods and men in unison
Their great delight proclaimed aloud: —
"A mighty prayer thou now hast made;
Succeed according to thy wish!
THE STORY OF SUMEDHA 615
" From all misfortunes be thou free,
Let every sickness disappear !
Mayst thou no hindrance ever know,
And highest Wisdom soon achieve !
"As, when the time of spring has come.
The trees put forth their buds and flowers,
Likewise dost thou, O Hero Great,
With knowledge of a Buddha bloom.
" As all they who have Buddhas been,
The Ten Perfections have fulfilled^
Likewise do thou, O Hero Great,
The Ten Perfections strive to gain.
" As all they who have Buddhas been,
On Wisdom's Throne their insight gained.
Likewise do thou, O Hero Great,
On Conqueror's Throne thy insight gain.
"As all they who have Buddhas been.
Have made the Doctrine's Wheel to roll.
Likewise do thou, O Hero Great,
Make Doctrine's Wheel to roll once more.
"As on the mid-day of the month
The moon in full perfection shines.
Likewise do thou, with perfect mind.
Shine brightly in ten thousand worlds.
"As when the sun, by Rahu freed.
Shines forth exceeding bright and clear.
So thou, when freed from ties of earth.
Shine forth in bright magnificence.
"Just as the rivers of all lands
Into the ocean find their way.
May gods and men from every world
Approach and find their wav to thee."
616
BUDDHISM
Thus praised they me with glad acclaim °
And I, beginning to fulfil
The ten conditions of my quest,
Re-entered then into the wood.
End of the Story of Sumedha.
THE BIRTH OF THE BUDDHA
Translated from the Introduction to the Jataka (i.47*^)
"T^"TOW while the Future Buddha was still dwelling in
^ the city of the Tusita gods, the " Buddha-Uproar,"
-^ ^ as it is called, took place. For there are three up-
roars which take place in the world, — the Cyclic-Uproar,
the Buddha-Uproar, and the Universal-Monarch-Uproar.
They occur as follows : —
When it is known that after the lapse of a hundred thou-
sand years the cycle is to be renewed, the gods called Loka-
byuhas, inhabitants of a heaven of sensual pleasure, wander
about through the world, with hair let down and flying in
the wind, weeping and wiping away their tears with their
hands, and with their clothes red and in great disorder. And
thus they make announcement: —
" Sirs, after the lapse of a hundred thousand years, the
cycle is to be renewed; this world will be destroyed; also
the mighty ocean will dry up; and this broad earth, and
Sineru, the monarch of the mountains, will be burnt up
and destroyed, — up to the Brahma heavens will the destruc-
tion of the world extend. Therefore, sirs, cultivate friend-
liness; cultivate compassion, joy, and indifference; wait on
your mothers; wait on your fathers; and honor your elders
among your kinsfolk."
This is called the Cyclic-Uproar.
Again, when it is known that after a lapse of a thousand
years an omniscient Buddha is to arise in the world, the
guardian angels of the world wander about, proclaiming:
" Sirs, after the lapse of a thousand years a Buddha will
arise in the world."
This is called the Buddha-Uproar.
And lastly, when they realize that after the lapse of a
hundred years a Universal Monarch is to arise, the terres-
trial deities wander about, proclaiming: —
617
618 BUDDHISM
" Sirs, after the lapse of a hundred years a Universal
Monarch is to arise in the world/'
This is called the Universal-Monarch-Uproar. And these
three are mighty uproars.
When of these three Uproars they hear the sound of the
Buddha-Uproar, the gods of all ten thousand worlds come
together into one place, and having ascertained what par-
ticular being is to be The Buddha, they approach him, and
beseech him to become one. But it is not till after omens
have appeared that they beseech him.
At that time, therefore, having all come together in one
world, with the Catum-Maharajas, and with the Sakka, the
Suyama, the Santusita, the Paranimmita-Vasavatti, and the
Maha-Brahma of each several world, they approached the
Future Buddha in the Tusita heaven, and besought him, say-
ing,—
*' Sir, It was not to acquire the glory of a Sakka, or of a
Mara, or of a Brahma, or of a Universal Monarch, that you
fulfilled the Ten Perfections; but it was to gain omniscience
in order to save the world, that you fulfilled them. Sir, the
time and fit season for your Buddhaship has now arrived/'
But the Great Being, before assenting to their wish, made
what is called the five great observations. He observed,
namely, the time, the continent, the country, the family,
and the mother and her span of life.
In the first of these observations he asked himself whether
it was the right time or no. Now it is not the right time
when the length of men's lives is more than a hundred
thousand years. And why is it not the right time? Because
mortals then forget about birth, old age, and death. And if
The Buddhas, who always include in their teachings the
Three Characteristics, were to attempt at such a time to
discourse concerning transitoriness, misery, and the lack of
substantive reality, men would not think it worth while lis-
tening to them, nor would they give them credence. Thus
there would be no conversions made; and if there were no
conversions, the dispensation would not conduce to salva-
tion. This, therefore, is not the right time.
Also it is not the right time when men's lives are less
than a hundred years. And why is it not the right time?
THE BIRTH OF THE BUDDHA 619
Because mortals are then exceedingly corrupt ; and an exhor-
tation given to the exceedingly corrupt makes no impression,
but, like a mark drawn with a stick on the surface of the
water, it immediately disappears. This, therefore, also is not
the right time.
But when the length of men's lives is between a hundred
years and a hundred thousand years, then is it the right time.
Now at that time men's lives were a hundred years ; accord-
ingly the Great Being observed that it was the right time for
his birth.
Next he made the observation concerning the continent
Looking over the four continents with their attendant isles,
he reflected : '* In three of the continents the Buddhas are
never born; only in the continent of India are they born."
Thus he decided on the continent.
Next he made the observation concerning the place. " The
continent of India is large,'* thought he, " being ten thousand
leagues around. In which of its countries are The Buddhas
born ? '• Thus he decided on the Middle Country.
The Middle Country is the country defined in the Vinaya
as follows: —
" It lies in the middle, on this side of the town Kajailgala
on the east, beyond which is Maha-Sala, and beyond that
the border districts. It lies in the middle, on this side of the
river Salalavati on the southeast, beyond which are the bor-
der districts. It lies in the middle, on this side of the town
Setakannika on the south, beyond which are the border dis-
tricts. It lies in the middle, on this side of the Brahmanical
town Thuna on the west, beyond which are the border dis-
tricts. It lies in the middle, on this side of the hill Uslrad-
dhaja on the north, beyond which are the border districts."
It is three hundred leagues in length, two hundred and
fifty in breadth, and nine hundred in circumference. In tfiis
country are born The Buddhas, the Private Buddhas, the
Chief Disciples, the Eighty Great Disciples, the Universal
Monarch, r.nd other eminent ones, magnates of the warrior
caste, of the Brahman caste, and the wealthy householders.
"And in it is this city called Kapilavatthu," thought he,
and concluded that there he ought to be born.
Then he made the observation concerning the family.
820 BUDDHISM
"The Buddhas," thought he, ''are never born into a family
of the peasant caste, or of the servile caste; but into one of
the warrior caste, or of the Brahman caste, w^hichever at the
time is the higher in public estimation. The w^arrior caste is
now the higher in public estimation. I will be born into a
warrior family, and king Suddhodana shall be my father.''
Thus he decided on the family.
Then he made the observation concerning the mother.
"The mother of a Buddha," thought he, " is never a wanton,
nor a drunkard, but is one who has fulfilled the perfections
through a hundred thousand cycles, and has kept the five
precepts unbroken from the day of her birth. Now this
queen Maha-Maya is such a one ; and she shall be my
mother." — " But what shall be her span of life? " ^ continued
he. And he perceived that it was to be ten months and
seven days.
Having thus made the five great observations, he kindly
made the gods the required promise, saying, —
" Sirs, you are right. The time has come for my Buddha-
ship."
Then, surrounded by the gods of the Tusita heaven, and
dismissing all the other gods, he entered the Nandana Grove
of the Tusita capital, — for in each of the heavens there is a
Nandana Grove. And here the gods said, " Attain in your
next existence your high destiny," and kept reminding him
that he had already paved the way to it by his accumulated
merit. Now it was while he was thus dwelling, surrounded
bj these deities^ and continually reminded of his accumulated
merit, that he died, and was conceived in the womb of
queen Maha-Maya. And in order that this matter may be
fully understood, I will give the whole account in due order.
It is related that at that time the Midsummer Festival
had been proclaimed in the city of Kapilavatthu, and the
multitude were enjoying the feast. And queen Maha-Maya,
abstaining from strong drink, and brilliant with garlands
and perfumes, took part in the festivities for the six days
previous to the day of full moon. And when it came to be
the day of full moon, she rose early, bathed in perfumed
^ That is, "How long is she to live after conceiving me?" And the
answer is, ** Ten lunar [that* is, the nine calendar] months of my mother's
pregnancy, an4 seven days after my birth."
THE BIRTH OF THE BUDDHA 621
water, and dispensed four hundred thousand pieces of money
in great largess. And decked in full gala attire, she ate of
the choicest food; after which she took the eight vows, and
entered her elegantly furnished chamber of state. And
lying down on the royal couch, she fell asleep and dreamed
the following dream : —
The four guardian angels came and lifted her up, together
with her couch, and took her away to the Himalaya Moun-
tains. There, in the Manosila table-land, which is sixty
leagues in extent, they laid her under a prodigious sal-tree,
seven leagues in height, and took up their positions respect-
fully at one side. Then came the wives of these guardian
angels, and conducted her to Anotatta Lake, and bathed her,
to remove every human stain. And after clothing her with
divine garments, they anointed her with perfumes and decked
her with divine flowers. Not far off was Silver Hill, and in
it a golden mansion. There they spread a divine couch with
its head towards the east, and laid her down upon it. Now
the Future Buddha had become a superb white elephant,
and was wandering about at no great distance, on Gold
Hill. Descending thence, he ascended Silver Hill, and ap-
proaching from the north, he plucked a white lotus with his
silvery trunk, and trumpeting loudly, went into the golden
mansion. And three times he walked round his mother's
couch, with his right side towards it, and striking her on her
right side, he seemed to enter her womb. Thus the con-
ception took place in the Midsummer Festival.
On the next day the queen awoke, and told the dream to
the king. And the king caused sixty- four eminent Brahmans
to be summoned, and spread costly seats for them on ground
festively prepared with green leaves, Dalbergia flowers, and
so forth. The Brahmans being seated, he filled gold and
silver dishes with the best of milk-porridge compounded with
ghee, honey, and treacle; and covering these dishes with
others, made likewise of gold and silver, he gave the Brah-
mans to eat. And not only with food, but with other gifts,
such as new garments, tawny cows, and so forth, he satisfied
them completely. And when their every desire had been
satisfied, he told them the dream and asked them what would
come of it?
622 BUDDHISM
"Be not anxious, great king!" said the Brahmans; "a
child has planted itself in the womb of your queen, and it is
a male child and not a female. You will have a son. And
he, if he continue to live the household life, will become a
Universal Monarch; but if he leave the household life and
retire from the world, he will become a Buddha, and roll
back the clouds of sin and folly of this world.''
Now the instant the Future Buddha was conceived in the
womb of his mother, all the ten thousand worlds suddenly
quaked, quivered, and shook. And the Thirty-two Prog-
nostics appeared, as follows: an immeasurable light spread
through ten thousand worlds ; the blind recovered their sight,
as if from desire to see this his glory ; the deaf received their
hearing; the dumb talked; the hunchbacked became straight
of body; the lame recovered the power to walk; all those in
bonds were freed from their bonds and chains ; the fires went
out in all the hells ; the hunger and thirst of the Manes was
stilled; wild animals lost their timidity; diseases ceased
among men ; all mortals became mild-spoken ; horses neighed
and elephants trumpeted in a manner sweet to the ear; all
musical instruments gave forth their notes without being
played upon; bracelets and other ornaments jingled; in all
quarters of the heavens the weather became fair; a mild, cool
breeze began to blow, very refreshing to men; rain fell out
of season; water burst forth from the earth and flowed in
streams; the birds ceased flying through the air; the rivers
checked their flowing; in the mighty ocean the water be-
came sweet; the ground became everywhere covered with
lotuses of the five different colors ; all flowers bloomed, both
those on land and those that grow in the water ; trunk-lotuses
bloomed on the trunks of trees, branch-lotuses on the
branches, and vine-lotuses on the vines ; on the ground, stalk-
lotuses, as they are called, burst through the overlying rocks
and came up by sevens-; in the sky were produced others,
called hanging-lotuses; a shower of flowers fell all about;
celestial music was heard to play in the sky; and the whole
ten thousand worlds became one mass of garlands of the
utmost possible magnificence, with waving chowries, and
saturated with the incense-like fragrance of flowers, and re-
sembled a bouquet of flowers sent whirling through the air.
THE BIRTH OF THE BUDDHA 623
or a closely woven wreath, or a superbly decorated altar of
flowers.
From the time the Future Buddha was thus conceived,
four angels with swords in their hands kept guard, to ward
off all harm from both the Future Buddha and the Future
Buddha's mother. No lustful thought sprang up in the mind
of the Future Buddha's mother ; having reached the pinnacle
of good fortune and of glory, she felt comfortable and well,
and experienced no exhaustion of body. And within her
womb she could distinguish the Future Buddha, like a white
thread passed through a transparent jewel. And whereas a
womb that has been occupied by a Future Buddha is like
the shrine of a temple, and can never be occupied or used
again, therefore it was that the mother of the Future Buddha
died when he was seven days old, and was reborn in the
Tusita heaven.
Now other women sometimes fall short of and sometimes
run over the term of ten lunar months, and then bring forth
either sitting or lying down; but not so the mother of a
Future Buddha. She carries the Future Buddha in her
womb for just ten months, and then brings forth while stand-
ing up. This is a characteristic of the mother of a Future
Buddha. So also queen Maha-Maya carried the Future
Buddha in her womb, as it were oil in a vessel, for ten
months; and being then far gone with child, she grew de-
sirous of going home to her relatives, and said to king
Suddhodana, —
" Sire, I should like to visit my kinsfolk in their city
Devadaha."
"So be it,'' said the king; and from Kapilavatthu to the
city of Devadaha he had the road made even, and garnished
it with plantain-trees set in pots, and with banners, and
streamers; and, seating the queen in a golden palanquin
borne by a thousand of his courtiers, he sent her away in
great pomp.
Now between the two cities, and belonging to the inhabi-
tants of both, there was a pleasure-grove of sal-trees, called
Lumbini Grove. And at this particular time this grove was
one mass of flowers from the ground to the topmost branches,
while amongst the branches and flowers hummed swarms of
624 BUDDHISM
bees of the five different colors, and flocks of various kinds of
birds flew about warbling sweetly. Throughout the whole
of Lumbini Grove the scene resembled the Cittalata Grove
in Indra's paradise, or the magnificently decorated banquet-
ing pavilion of some potent king.
When the queen beheld it she became desirous of disport-
ing herself therein, and the courtiers therefore took her into
it. And going to the foot of the monarch sal-tree of the
grove, she wished to take hold of one of its branches. And
the sal-tree branch, like the tip of a well-steamed reed, bent
itself down within reach of the queen's hand. Then she
reached out her hand, and seized hold of the branch, and
immediately her pains came upon her. Thereupon the peo-
ple hung a curtain about her, and retired. So her delivery
took place while she was standing up, and keeping fast hold
of the sal-tree branch.
At that very moment came four pure-minded Maha-Brah-
ma angels bearing a golden net, and, receiving the Future
Buddha on this golden net, they placed him before his
mother and said, —
" Rejoice, O Queen ! A mighty son has been born to you.''
Now other mortals on issuing from the maternal womb
are smeared with disagreeable, impure matter; but not so
the Future Buddha. He issued from his mother's womb like
a preacher descending from his preaching-seat, or a man
coming down a stair, stretching out both hands and both
feet, unsmeared by any impurity from his mother's womb,
and flashing pure and spotless, like a jewel thrown upon a
vesture of Benares cloth. Notwithstanding this, for the sake
of honoring the Future Buddha and his mother, there came
two streams of water from the sky, and refreshed the Future
Buddha and his mother.
Then the Brahma angels, after receiving him on their
golden net, delivered him to the four guardian angels, who
received him from their hands on a rug which was made of
the skins of black antelopes, and was soft to the touch, being
such as is used on state occasions; and the guardian angels
delivered him to men who received him on a coil of fine
cloth; and the men let him out of their hands on the ground,
where he stood and faced the east. There, before him, lay
THE BIRTH OF THE BUDDHA 625
many thousands of worlds, like a great open court; and in
them, gods and men, making offerings to him of perfumes,
garlands, and so on, were saying, —
" Great Being ! There is none your equal, much less
your superior."
When he had in this manner surveyed the four cardinal
points, and the four intermediate ones, and the zenith, and
the nadir, in short, all the ten directions in order, and had
nowhere discovered his equal, he exclaimed, " This is the
best direction," and strode forward seven paces, followed by
Maha-Brahma holding over him the white umbrella, Suyama
bearing the fan, and other divinities having the other sym-
bols of royalty in their hands. Then, at the seventh stride,
he halted, and with a noble voice, he shouted the shout of
victory, beginning, —
" The chief am I in all the world."
Now in three of his existences did the Future Buddha
utter words immediately on issuing from his mother's womb :
namely, in his existence as Mahosadha ; in his existence as
Vessantara; and in this existence.
As respects his existence as Mahosadha, it is related that
just as he was issuing from his mother's womb, Sakka, the
king of the gods, came and placed in his hand some choice
sandal-wood, and departed. And he closed his fist upon it,
and issued forth.
" My child," said his mother, '' what is it you bring with
you in your hand? "
" Medicine, mother," said he.
Accordingly, as he was born with medicine in his hand,
they gave him the name of Osadha-Daraka [Medicine-
Child]. Then they took the medicine, and placed it in an
earthenware jar; and it was a sovereign remedy to heal all
the blind, the deaf, and other afflicted persons who came to
it. So the saying sprang up, " This is a great medicine, this
is a great medicine ! " And thus he received the name of
Mahosadha [Great Medicine-Man].
Again, in the Vessantara existence, as he was issuing
from his mother's womb, he stretched out his right hand, and
said, —
HC XLV (5)
626 BUDDHISM
"Pray, mother, is there anything in the house? I want
to give alms."
Then, after he had completely issued forth, his mother
said, —
" If s a wealthy family, my son, into which you are born f
and putting his hand in her own, she had them place in his a
purse containing a thousand pieces of money.
Lastly, in this birth he shouted the shout of victory above-
mentioned.
Thus in three of his existences did the Future Buddha
utter words immediately on issuing from his mother's womb.
And just as at the moment of his conception, so also at the
moment of his birth appeared the Thirty-two Prognostics.
Now at the very time that our Future Buddha was born
in Lumbini Grove there also came into existence the mother
of Rahula, and Channa the courtier, Kaludayi the courtier,
Kanthaka the king of horses, the Great Bo-tree, and the four
urns full of treasure. Of these last, one was a quarter of a
league in extent, another a half-league, the third three-quar-
ters of a league, and the fourth a league. These seven' are
called the Connate Ones.
Then the inhabitants of both cities took the Future Buddha,
and carried him to Kapilavatthu.
* In making up this number the Future Buddha is to be counted as num-
ber I, and the four urns of treasure together as number 7.
THE ATTAINMENT
OF BUDDHASHIP
Translated from the Introduction to the Jataka (i.68')
NOW at that time there lived in Uruvela a girl
named Sujata, who had been born in the family
of the householder Senani, in General's Town.
On reaching maturity she made a prayer to a certain
banyan-tree, saying, "If I get a husband of equal rank
with myself, and my first-born is a son, I will make a yearly
offering to you of the value of a hundred thousand pieces
of money." And her prayer had been successful.
And wishing to make her offering on the day of full
moon oi the month Visakha, full six years after the Great
Being commenced his austerities, she first pastured a thou-
sand cows in Latthimadhu Wood, and fed their milk to five
hundred cows, and the milk of these five hundred cows to
two hundred and fifty, and so on down to feeding the milk
of sixteen cows to eight. This "working the milk in and
in," as it is called, was done to increase the thickness and
the sweetness and the strength-giving properties of the milk.
And when it came to be the full-moon day of Visakha, she
resolved to make her offering, and rose up early in the morn-
ing, just when night was breaking into day, and gave orders
to milk the eight cows. The calves had not come at the
teats of the cows ; yet as soon as new pails were put under
the udders, the milk flowed in streams of its own accord.
When she saw this miracle, Sujata took the milk with her
own hands and placed it in a new vessel, and herself made a
fire and began to cook it. While the milk-rice was cooking,
immense bubbles arose, and turning to the right, went round
together; but not a single drop ran over the edge, and not a
particle of smoke went up from the fireplace. On this occa-
627
628 BUDDHISM
sion the four guardian angels were present, and stood guard
over the fireplace; Maha-Brahma bore aloft the canopy of
state, and Sakka raked the fire-brands together and made the
fire blaze up brightly. And just as a man crushes honey
out of a honey-comb that has formed around a stick, so the
deities by their superhuman power collected an amount of
vital sap suflScient for the sustenance of the gods and men of
all the four great continents and their two thousand attendant
isles, and infused it into the milk-rice. At other times, to be
sure, the deities infuse this sap into each mouthful; but on
the day of the attainment of the Buddhaship, and on the
day of decease, they placed it in the kettle itself.
When Sujata had seen so many miracles appear to her in
one day, she said to her slave-girl Punna, —
" Punna, dear girl, the deity is very graciously disposed
to us to-day. I have never before seen so many marvellous
things happen in so short a time. Run quickly, and get
everything ready at the holy place."
" Yes, my lady," replied the slave-girl, and ran in great
haste to the foot of the tree.
Now that night the Future Buddha had five great dreams,
and on considering their meaning reached the conclusion,
" Without doubt I shall become a Buddha this very day.''
And when night was over, and he had cared for his per-
son, he came early in the morning to that tree, to await the
hour to go begging. And when he sat down he illumined
the whole tree with his radiance.
Then came Punna, and saw the Future Buddha sitting at
the foot of the tree, contemplating the eastern quarter of the
world. And when she beheld the radiance from his body
lighting up the whole tree with a golden color, she became
greatly excited, saying to herself, " Our deity, methinks, has
come down from the tree to-day, and has seated himself,
ready to receive our offering in person." And she ran in
great haste, and told Sujata of the matter.
When Sujata heard this news, she was overjoyed; and
saying, "From this day forth be to me in the room of an
eldest daughter," she decked Punna with all the ornaments
appropriate to that position. And since a Future Buddha
on the day he attains the Buddhaship m.ust needs receive a
THE ATTAINMENT OF BUDDHASHIP 629
golden dish worth a hundred thousand pieces of money,
therefore the idea occurred to her of putting the milk-rice
in a golden dish. And bringing out a golden dish that was
worth a hundred thousand, she took up the cooking-vessel
and began to pour out the milk-rice. All the milk-rice
rolled off like water from a lotus-leaf, and exactly filled the
dish. Then, covering the dish with another, which was also
made of gold, and wrapping it in a cloth, she adorned herself
in all her ornaments, and with the dish on her head pro-
ceeded in state to the foot of the banyan-tree. As soon as
she caught sight of the Future Buddha she was exceedingly
overjoyed, supposing him to be the tree-god; and as she
advanced she kept constantly bowing. And taking the pot
from her head, she uncovered it, and with some flower-
scented water in a golden vase, drew near and took up a posi-
tion close to the Future Buddha. The earthenware bowl
which the F'uture Buddha had kept^so long, and which had
been given him by Ghatlkara, the Maha-Brahma god, at
that instant disappeared; and the Future Buddha, stretching
out his right hand in an attempt to find his bowl, grasped
the vase of water. Next Sujata placed the dish of milk-
rice in the hand of th2 Great Being. Then the Great Being
looked at Sujata; and she perceived that he was a holy man,
and did obeisance, and said, —
" Lord, accept my donation, and go whithersoever it
seemeth to you good." And adding, " May your wishes
prosper like mine own,'' she departed, caring no more for
her golden dish worth a hundred thousand pieces of money
than if it had been a dead leaf.
The Future Buddha rose from his seat and walked round
the tree with his right side towards it; and taking the dish,
he proceeded to the banks of the Neranjara and descended
into its waters, just as many thousands of Future Buddhas
before him had descended on the day of their complete
enlightenment. — The spot where he bathed is now a place
of pilgrimage named Suppatitthita, and here he deposited the
dish on the bank before descending into the water. — After
bathing he dressed himself in that garb of saintship which
had been the dress of many hundreds of thousands of Future
Buddhas before him; and sitting down with his face to the
630 BUDDHISM
east, he made the whole of the thick, sweet milk-rice into
forty-nine pellets of the size of the fruit of the single-seeded
palmyra-tree, and ate it. And he took no further nourish-
ment until the end of the seven weeks, or forty-nine days,
which he spent on the throne of wisdom after he had become
a Buddha. During all that time he had no other nourish-
ment; he neither bathed, nor rinsed his mouth, nor did he
ease himself; but was wholly taken up by the delights of
the Trances, of the Paths, and of the Fruits.
Now when he had consumed the milk-rice, he took the
golden dish; and saying, ** If I am to succeed in becoming a
Buddha to-day, let this dish go up-stream; but if not, let it
go down-stream," he threw it into the water. And it swam,
cleaving the stream, until it came to the middle of the river,
and then, like a fleet horse, it ran up-stream for a distance
of eighty cubits, keeping all the while in the middle of the
stream. Then it dived into a whirlpool and went to the pal-
ace of the black snake-king, and hit, " click ! click V against
the dishes that had been used by the last three Buddhas, and
took its place at the end of the row. When the black snake-
king heard the noise, he exclaimed, —
" But yesterday a Buddha lived,
And now another has been born."
and so on, through several hundred laudatory verses. As a
matter of only yesterday and to-day did the times of the
snake-king's appearance above ground seem to him; and his
body at such times towered up into the sky to a height of
one and three quarters leagues.
Then the Future Buddha took his noonday rest on the
banks of the river, in a grove of sal-trees in full bloom.
And at nightfall, at the time the flowers droop on their
stalks, he rose up, like a lion when he bestirs himself, and
went towards the Bo-tree, along a road which the gods had
decked, and which was eight usabhas wide.
The snakes, the fairies, the birds, and other classes of
beings did him homage with celestial perfumes, flowers, and
other offerings, and celestial choruses poured forth heavenly
music; so that the ten thousand worlds were filled with these
perfumes, garlands, and shouts of acclaim.
THE ATTAINMENT OF BUDDHASHIP 631
Just then there came from the opposite direction a grass-
cutter named Sotthiya, and he was carrying grass. And
when he saw the Great Being, that he was a holy man, he
gave him eight handfuls of grass. The Future Buddha took
the grass, and ascending the throne of wisdom, stood on the
southern side and faced the north. Instantly the southern
half of the world sank, until it seemed to touch the Avici
hell, while the northern half rose to the highest of the
heavens.
" Methinks,'' said the Future Buddha, " this cannot be
the place for the attainment of the supreme wisdom;*' and
walking round the tree with his right side towards it, he
came to the western side and faced the east. Then the
western half of the world sank, until it seemed to touch
the Avici hell, while the eastern half rose to the highest of
the heavens. Wherever, indeed, he stood, the broad earth
rose and fell, as though it had been a huge cart-wheel lying
on its hub, and some one were treading on the rim.
" Methinks," said the Future Buddha, " this also cannot
be the place for the attainment of supreme wisdom;" and
walking round the tree with his right side towards it, he
came to the northern side and faced the south. Then the
northern half of the world sank, until it seemed to touch
the Avici hell, while the southern half rose to the highest of
the heavens.
" Methinks,'' said the Future Buddha, " this also cannot
be the place for the attainment of supreme wisdom;" and
walking round the tree with his right side towards it, he
came to the eastern side and faced the west. Now it is on
the eastern side of their Bo-trees that all The Buddhas
have sat cross-legged, and that side neither trembles nor
quakes.
Then the Great Being, saying to himself, " This is the
immovable spot on which all The Buddhas have planted
themselves ! This is the place for destroying passion's net !"
took hold of his handful of grass by one end, and shook it
out there. And straightway the blades of grass formed them-
selves into a seat fourteen cubits long, of such symmetry of
shape as not even the most skilful painter or carver could
design.
632 BUDDHISM
Then the Future Buddha turned his back to the trunk ot
the Bo-tree and faced the east. And making the mighty
resolution, " Let my skin, and sinews, and bones become dry,
and welcome ! and let all the flesh and blood in my body dry
up ! but never from this seat will I stir, until I have attained
the supreme and absolute wisdom !" he sat himself down
cross-legged in an unconquerable position, from which not
even the descent of a hundred thunder-bolts at once could
have dislodged him.
At this point the god Mara, exclaiming, " Prince Sid-
dhattha is desirous of passing beyond my control, but I will
never allow it !'' went and announced the news to his army,
and sounding the Mara war-cry, drew out for battle. Now
Mara's army extended in front of him for twelve leagues,
and to the right and to the left for twelve leagues, and in the
rear as far as to the confines of the world, and it was nine
leagues high. And when it shouted, it made an earthquake-
like roaring and rumbling over a space of a thousand leagues.
And the god Mara, mounting his elephant, which was a hun-
dreci and fifty leagues high, and had the name " Girded-with-
mountains,'' caused a thousand arms to appear on his body,
and with these he grasped a variety of weapons. Also in the
remainder of that army, no two persons carried the same
weapon; and diverse also in their appearances and counte-
nances, the host swept on like a flood to overwhelm the
Great Being.
Now deities throughout the ten thousand worlds were
busy singing the praises of the Great Being. Sakka, the
king of the gods, was blowing the conch-shell Vijayuttara.
(This conch, they say, was a hundred and twenty cubits*
long, and when once it had been filled with wind, it would
sound for four months before it stopped.) The great black
snake-king sang more than a hundred laudatory verses. And
Maha-Brahma stood holding aloft the white umbrella. But
as Mara's army gradually drew near to the throne of wis-
dom, not one of these gods was able to stand his ground, but
each fled straight before him. The black snake-king dived
into the ground, and coming to the snake-abode, Manjerika,
which was five hundred leagues in extent, he covered his
face with both hands and lay down. Sakka slung his conch-
THE ATTAINMENT OF BUDDKASHIP 633
shell Vijayuttara over his back, and took up his position on
the rim of , the world. Maha-Brahma left the white umbrella
at the end of the world, and fled to his Brahma-abode. Not
a single deity was able to stand his ground, and the Great
Being was left sitting alone.
Then said Mara to his followers, —
" My friends^ Siddhattha, the son of Suddhodana, is
far greater than any other man, and we shall never be
able to fight him in front. We will attack him from
behind."
All the gods had now disappeared, and the Great Being
looked around on three sides, and said to himself, " There is
no one here." Then looking to the north, he perceived
Mara's army coming on like a flood, and said, —
" Here is this multitude exerting all their strength and
power against me alone. My mother and father are not here,
nor my brother, nor any other relative. But I have these
Ten Perfections, like old retainers long cherished at my
board. It therefore behooves me to make the Ten Perfec-
tions my shield and my sword, and to strike a blow with
them that shall destroy this strong array." And he remained
sitting, and reflected on the Ten Perfections.
Thereupon the god Mara caused a whirlwind, thinking,
"By this will I drive away Siddhattha." Straightway the
east wind and all the other different winds began to blow;
but although these winds could have torn their way through
mountain-peaks half a league, or two leagues, or three
leagues high, or have uprooted forest-shrubs and trees, or
have reduced to powder and scattered in all directions, vil-
lages and towns^ yet when they reached the Future Buddha,
such was the energy of the Great Being's merit, they lost all
power and were not able to cause so much as a fluttering of
the edge of his priestly robe.
Then he caused a great rain-storm, saying, " With watef
will I overwhelm and drown him." And through his mighty
power, clouds of a hundred strata, and clouds of a thousand
strata arose, and also the other different kinds. And these
rained down, until the earth became gullied by the torrents
of water which fell, and until the floods had risen over the
tops of every forest-tree. But on coming to the Great Being,
634 BUDDHISM
this mighty inundation was not able to wet his priestly robes
as much as a dew-drop would have done.
Then he caused a shower of rocks, in which immense
mountain-peaks flew smoking and flaming through the sky.
But on reaching the Future Buddha they became celestial
bouquets of flowers.
Then he caused a shower of weapons, in which single-
edged, and double-edged swords, spears, and arrows flew
smoking and flaming through the sky. But on reaching the
Future Buddha they became celestial flowers.
Then he caused a shower of live coals, in which live coals
as red as kimsuka flowers flew through the sky. But they
scattered themselves at the Future Buddha^s feet as a shower
of celestial flowers.
Then he caused a shower of hot ashes, in which ashes that
glowed like fire flew through the sky. But they fell at the
Future Buddha's feet as sandal-wood powder.
Then he caused a shower of sand, in which very fine sand
flew smoking and flaming through the sky. But it fell at the
Future Buddha's feet as celestial flowers.
Then he caused a shower of mud, in which mud flew
smoking and flaming through the sky. But it fell at the
Future Buddha's feet as celestial ointment.
Then he caused a darkness, thinking, "By this will I
frighten Siddhattha, and drive him away.'' And the dark-
ness became fourfold, and very dense. But on reaching the
Future Buddha it disappeared like darkness before the light
of the sun. , r . j
Mara, being thus unable with these nine storms of wind,
rain, rocks, weapons, live coals, hot ashes, sand, mud, and
darkness, to drive away the Future Buddha, gave command
to his followers, "Look ye now! Why stand ye still?
Seize, kill, drive away this prince!" And, arming himself
with a discus, and seated upon the shoulders of the elephant
'' Girded-with-mountains," he drew near the Future Buddha,
and said, —
'' Siddhattha, arise from this seat ! It does not belong te
you, but to me."
When the Great Being heard this he said, —
'' Mara, you have not fulfilled the Ten Perfections in anj
THE ATTAINMENT OF BUDDHASHIP 63£
of their three grades; nor have you made the five great
donations ;^ nor have you striven for knowledge, nor for the
w^eJfare of the world, nor for enlightenment. This seat does
not belong to you, but to me."
Unable to restrain his fury, the enraged Mara now hurled
his discus. But the Great Being reflected on the Ten Per-
fections, and the discus changed into a canopy of flowers,
and remained suspended over his head. Yet they say that
this keen-edged discus, when at other times Mara hurled it
in anger, would cut through solid stone pillars as if they had
been the tips of bamboo shoots. But on this occasion it
became a canopy of flowers. Then the followers of Mara
began hurling immense mountain-crags, saying, " This will
make him get up from his seat and flee." But the Great Be-
ing kept his thoughts on the Ten Perfections, and the crags
also became wreaths of flowers, and then fell to the ground.
Now the gods meanwhile were standing on the rim of
the world, and craning their necks to look, saying, —
" Ah, woe the day ! The handsome form of prince
Siddhattha will surely be destroyed I What will he do to
save himself?"
Then the Great Being, after his assertion that the seat
which Future Buddhas had always used on the day of their
complete enlightenment belonged to him^ continued, and said, —
"Mara, who is witness to your having given donations?"
Said Mara, " All these, as many as you see here, are my
witnesses;" and he stretched out his hand in the direction
of his army. And instantly from Mara's army came a roar,
"I am his witness! I am his witness!" which was like to
the roar of an earthquake.
Then said Mara to the Great Being, —
" Siddhattha, who is witness to your having given dona-
tions?"
" Your witnesses," replied the Great Being, " are animate
beings, and I have no animate witnesses present. However,
not to mention the donations which I gave in other exist-
* These are the five donations great:
The gift of treasure, gift of child.
The gift of wife, of royal rule,
And last, the gift of life and limb.
From the Abhidhanappadlpikd, 42U
636 BUDDHISM
ences, the great seven-hundred-fold donation which I gave
in my Vessantara existence shall now be testified to by the
solid earth, inanimate though she be." And drawing forth
his right hand from beneath his priestly robe, he stretched
it out towards the mighty earth, and said, " Are you witness,
or are you not, to my having given a great seven-hundred-
fold donation in my Vessantara existence?"
And the mighty earth thundered, " I bear you witness !"
with a hundred, a thousand, a hundred thousand roars, as if
to overwhelm the army of Mara.
Now while the Great Being was thus calling to mind the
donation he gave in his Vessantara existence, and saying to
himself, '' Siddhattha, that was a great and excellent dona-
tion which you gave," the hundred-and-fifty-league-high ele-
phant " Girded-with-mountains" fell upon his knees before
the Great Being. And the followers of Mara fled away in
all directions. No two went the same way, but leaving their
head-ornaments and their cloaks behind, they fled straight
before them.
Then the hosts of the gods, when they saw the army of
Mara flee, cried out, "Mara is defeated! Prince Siddhattha
has conquered ! Let us go celebrate the victory !" And the
snakes egging on the snakes, the birds the birds, the deities
the deities, and the Brahma-angels the Brahma-angels, they
came with perfumes, garlands, and other offerings in their
hands to the Great Being on the throne of wisdom. And as
they came, — •
"The victory now hath this illustrious Buddha won!
The Wicked One, the Slayer, hath defeated been ! "
Thus round the throne of wisdom shouted joyously
The bands of snakes their songs of victory for the Sage ;
" The victory now hath this illustrious Buddha won !
The Wicked One, the Slayer, hath defeated been ! "
Thus round the throne of wisdom shouted joyously
The flocks of birds their songs of victory for the Sage;
*' The victory now hath this illuEtrious Buddha won !
The Wicked One, the Slayer, hath defeated been ! "
Thus round the throne of wisdom shouted joyously
The bands of gods their songs of victory for the Sage;
THE ATTAINMENT OF BUDDHASHIP 637
■' The victory now hath this illustrious Buddha won !
The Wicked One, the Slayer, hath defeated been ! "
Thus round the throne of wisdom shouted joyously
The Brahma-angels songs of victory for the Saint.
And the remaining deities, also, throughout the ten thou-
sand worlds, made offerings of garlands, perfumes, and
ointments, and in many a hymn extolled him.
It was before the sun had set that the Great Being thus
vanquished the army of Mara. And then, while the Bo-tree
in homage rained red, coral-like sprigs upon his priestly
robes, he acquired in the first watch of the night the knowl-
edge of previous existences; in the middle watch of the
night, the divine eye; and in the last watch of the night,
his intellect fathomed Dependent Origination.
Now while he was musing on the twelve terms of Depend-
ent Origination, forwards and backwards, round and back
again, the ten thousand worlds quaked twelve times, as far
as to their ocean boundaries. And when the Great Being,
at the dawning of the day, had thus made the ten thousand
worlds thunder v/ith his attainment of omniscience, all these
worlds became most gloriously adorned. Flags and banners
erected on the eastern rim of the world let their streamers
fly to the western rim of the world; likewise those erected
on the western rim of the world, to the eastern rim of the
world; those erected on the northern rim of the world, to
the southern rim of the world; and those " erected on the
southern rim of the world, to the northern rim of the world;
while those erected on the level of the earth let theirs fly
until they beat against the Brahma-world; and those of the
Brahma-world let theirs hang down to the level of the earth.
Throughout the ten thousand worlds the flowering trees
bloomed; the fruit trees were weighted down by their bur-
den of fruit; trunk-lotuses bloomed on the trunks of trees;
branch-lotuses on the branches of trees; vine-lotuses on the
vines; hanging-lotuses in the sky; and stalk-lotuses burst
through the rocks and came up by sevens. The system of ten
thousand worlds was like a bouquet of flowers sent whirling
through the air, or like a thick carpet of flowers; in the
intermundane spaces the eight-thousand-league-long hells,
which not even the light of seven suns had formerly been
638 BUDDHISM
able to illumine, were now flooded with radiance; the
eighty-four-thousand-league-deep ocean became sweet to the
taste; the rivers checked their flowing; the blind from birth
received their sight ; the deaf from birth their hearing ; the
cripples from birth the use of their limbs; and the bonds
and fetters of captives broke and fell off.
When thus he had attained to omniscience, and was the
centre of such unparalleled glory and homage, and so many
prodigies were happening about him, he breathed forth that
solemn utterance which has never been omitted by any of
The Buddhas:—
" Through birth and rebirth's endless round,
Seeking in vain, I hastened on,
To find who framed this edifice.
What misery ! — birth incessantly !
** O builder ! IVe discovered thee !
This fabric thou shalt ne'er rebuild !
Thy rafters all are broken now,
And pointed roof demolished lies !
This mind has demolition reached,
And seen the last of all desire ! "
The period of time, therefore, from the existence in the
Tusita Heaven to this attainment of omniscience on the
throne of wisdom, constitutes the Intermediate Epoch.
FIRST EVENTS
AFTER THE ATTAINMENT
Translated from the Maha-Vagga, and constituting the
opening sections.
Hail to that Blessed One, that Saint, and Supreme Buddha!
AT THAT time The Buddha, The Blessed One, was
/\ dwelling at Uruvela at the foot of the Bo-tree on
-i — ^ the banks of the river Neranjara, having just at-
tained the Buddhaship. Then The Blessed One sat cross-
legged for seven days together at the foot of the Bo-tree
experiencing the bliss of emancipation.
Then The Blessed One, during the first watch of the
night, thought over Dependent Origination both forward and
back : —
On ignorance depends karma;
On karma depends consciousness ;
On consciousness depend name and form;
On name and form depend the six organs of sense;
On the six organs of sense depends contact;
On contact depends sensation ;
On sensation depends desire;
On desire depends attachment;
On attachment depends existence;
On existence depends birth ;
On birth depend old age and death, sorrow,
'*' lamentation, misery, grief, and despair.
Thus does this entire aggregation of misery arise. But on
the complete fading out and cessation of ignorance ceases
karma; on the cessation of karma ceases consciousness; on
the cessation of consciousness cease name and form; on the
cessation of name and form cease the six organs of sense; on
the cessation of the six organs of sense ceases contact; on the
cessation of contact ceases sensation; on the cessation of
sensation ceases desire; on the cessation of desire ceases
em
640 BUDDHISM
attachment; on the cessation of attachment ceases existence;
on the cessation of existence ceases birth; on the cessation
of birth cease old age and death, sorrow, lamentation, misery,
grief, and despair. Thus does this entire aggregation of
misery cease.
Then The Blessed One, concerning this, on that occasion,
breathed forth this solemn utterance, —
" When to the strenuous, meditative Brahman
There come to light the elements of being,
Then vanish all his doubts and eager questions,
What time he knows The Elements have Causes."
Then The Blessed One, during the middle v^atch of the
night, thought over Dependent Origination both forward and
back: — On ignorance depends karm.a. . . . Thus does this
entire aggregation of misery arise. But on the complete fad-
ing out and cessation of ignorance ceases karma. . . . Thus
does this entire aggregation of misery cease.
Then The Blessed One, concerning this, on that occasion,
breathed forth this solemn utterance, —
" When to the strenuous, meditative Brahman
There come to light the elements of being,
Then vanish all his doubts and eager questions.
What time he knows How Causes have an Ending."
Then The Blessed One, during the last watch of the
night, thought over Dependent Origination both forward and
back: — On ignorance depends karma. . • . Thus does this
entire aggregation of misery arise. But on the complete fad-
ing out and cessation of ignorance ceases karma. . . . Thus
does this entire aggregation of misery cease.
Then The Blessed One, concerning' this, on that occasion,
breathed forth this solemn utterance, —
** When to the strenuous, meditative Brahman
There come to light the elements of being.
Then scattereth he the hordes of Mara's army;
Like to the sun that lightens all the heavens."
End of the account of what took place under the Bo-tree.
Then The Blessed One, after the lapse of seven days, arose
from that state of exalted calm, and leaving the foot of the
EVENTS AFTER ATTAINMENT OF BUDDHAwSHlF 641
Bo-tree, drew near to where the Ajapala (that is, the Goat-
herd's) banyan-tree was; and having drawn near, he sat
cross-legged at the foot of the Ajapala banyan-tree for seven
days together, experiencing the bliss of emancipation.
Then a certain Brahman, who was of a proud and cpn-
temptiious disposition, drew near to where The Blessed One
was; and having drawn near, he exchanged greetings with
The Blessed One. And having passed with him the greet-
ings of friendship and civility, he stood respectfully at one
side. And standing respectfully at one side, the Brahman
spoke to The Blessed One as follows:—
'' Gotama, what is it constitutes a Brahman? and what
are the Brahman-making qualities?"
Then The Blessed One, concerning this, on that occasion,
breathed forth this solemn utterance, —
*' Tke Brahman who his evil traits hath banished,
Is free from pride, is self-restrained and spotless,
Is learned, and the holy life hath followed,
'T is he alone may claim the name of Brahman ;
With things of earth he hath no point of contact."
End of the account of what took place under the
Ajapala-tree.
Then The Blessed One, after the lapse of seven days, arose
from that state of exalted calm, and leaving the foot of the
Ajapala banyan-tree, drew near to where the Mucalinda tree
was; and having drawn near, he sat cross-legged at the foot
of the Mucalinda tree for seven days together, experiencing
the bliss of emancipation.
Now at that time a great cloud appeared out of season,
and for seven days it was rainy, cloudy weather, with a cold
wind. Then issued Mucalinda, the serpent-king, from his
abode, and enveloping the body of The Blessed One seven
times with his folds, spread his great hood above his head,
saying,—
" Let neither cold nor heat, nor gnats, flies, wind, sun-
shine, nor creeping creatures come near The Blessed One ! "
Then, when seven days had elapsed, and Mucalinda, the
serpent-king, knew that the storm had broken up, and that
the clouds had gone, he unwound his coils from the body of
642 BUDDHISM
The Blessed One. And changing his natural appearance into
that of a young man, he stood before The Blessed One, and
with his joined hands to his forehead did reverence to The
Blessed One.
Then the Blessed One, concerning this, on that occasion,
breathed forth this solemn utterance, —
" How blest the happy solitude
Of him who hears and knows the truth !
How blest is harmlessness towards all,
And self-restraint towards living things !
How blest from passion to be free,
All sensuous joys to leave behind !
Yet far the highest bliss of all
To quit th' illusion false — * I am.' "
End of the account of what took place under the
Mucalinda-tree,
THE BUDDHA'S DAILY HABITS
Translated from the Sumangala-VilasinI (i.45^*), Buddhaghosa's
Commentary on the Digha-Nikaya
HABITS are of two kinds, the profitable, and the
unprofitable. Of these, the unprofitable habits of
The Blessed One had been extirpated by his attain*
ment of saintship at the time he sat cross-legged under the
Bo-tree. Profitable habits, however, remained to The
Blessed One.
These were fivefold: his before-breakfast habits; his after-
breakfast habits; his habits of the first watch of the night;
his habits of the middle watch of the night; his habits of
the last watch of the night.
His before-breakfast habits were as follows: —
The Blessed One would rise early in the morning, and
when, out of kindness to his body-servant* and for the sake
of bodily comfort, he had rinsed his mouth and otherwise
cared for his person, he would sit retired until it was time
to go begging. And when it came time, he would put on his
tunic, girdle, and robes, and taking his bowl, he would enter
the village or the town for alms. Sometimes he went alone,
sometimes surrounded by a congregation of priests; some-
times without anything especial happening, sometimes with
the accompaniment of many prodigies.
While, namely, the Lord of the World is entering for
alms, gentle winds clear the ground before him; the clouds
let fall drops of water to lay the dust in his pathway, and
then become a canopy over him ; other winds bring flowers
and scatter them in his path; elevations of ground depress
themselves, and depressions elevate themselves ; wherever he
places his foot, the ground is even and pleasant to walk
upon, or lotus-flowers receive his tread. No sooner has he
set his right foot within the city-gate than the rays of six
* In order to give him a chance to acquire merit by waiting on a Buddha*
644 BUDDHISM
different colors which issue from his body race hither and
thither over palaces and pagodas, and deck them, as it were,
with the yellow sheen of gold, or with the colors of a paint-
ing. The elephants, the horses, the birds, and other animals
give forth melodious sounds; likewise the tom-toms, lutes,
and other musical instrumxcnts, and the ornaments worn by
the people.
By these tokens the people would know, " The Blessed
One has now entered for alms ; " and in their best tunics and
best robes, with perfumes, flowers, and other offerings, they
issue forth from their houses into the street. Then, having
zealously paid homage to The Blessed One with the perfumes,
flowers, and other offerings, and done him obeisance, some
would implore him, '' Reverend Sir, give us ten priests to
feed;" some, "Give us twenty;'' and some, "Give us a
hundred priests." And they would take the bowl of The
Blessed One, and prepare a seat for him, and zealously show
their reverence for him by placing food in the bowl.
When he had finished his meal, The Blessed One, with
due consideration for the different dispositions of their
minds, would so teach them the Doctrine that some would
become established in the refuges, som.e in the five precepts,
some would become converted, some would attain to the
fruit of either once returning, or of never returning, while
som.e would become established in the highest fruit, that of
saintship, and would retire from the world. Having shown
this kindness to the multitude, he would rise from his seat,
and return to the monastery.
On his arrival there, he would take his seat in a pavilion,
on the excellent Buddha-mat which had been spread for him,
where he v;ould wait for the priests to finish their meal.
When the priests had finished their meal, the body-servant
would announce the fact to The Blessed One. Then The
Blessed One would enter the perfumed chamber.
These, then, were his before-breakfast habits.
Then The Blessed One, having thus finished .is before-
breakfast duties, would first sit in the perfumed chamber, on
a seat that had been spread for him by his body-servant, and
would wash his fuet. Then, takitig up his stand on the
landing of the jeweled staircase which led to the perfumed
THE BUDDHA'S DAILY HABITS 645
chamber, he would exhort the congregation of the priests,
saying,— ^
" O priests, diligently work out your salvation ; for not
often occur the appearance of a Buddha in the world and
existence among men and the propitious moment and retire-
ment from the world and the opportunity to hear the true
Doctrine/'
At this point some would ask The Blessed One for exer-
cises in meditation, and The Blessed One would assign them
exercises suited to their several characters. Then all would
do obeisance to The Blessed One, and go to the places where
they were in the habit of spending the night or the day —
some to the forest, some to the foot of trees, some to the
hills, and so on, some to the heaven of the Four Great
Kings, . . o and some to Vasavatti's heaven. ^
Then The Blessed One, entering the perfumed chamber,
would, if he wished, He down for a while, mindful and con-
scious, and on his right side after the manner of a lion. And
secondly, his body being now refreshed, he would rise, and
gaze over the world. And thirdly, the people of the village
or town near which he might be dwelling, who had given
him breakfast, would assemble after breakfast at the monas-
tery, again in their best tunics and their best robes, and with
perfumes, flowers, and other offerings.
Thereupon The Blessed One, when his audience had as-
sembled, would approach in such miraculous manner as was
fitting; and taking his seat in the lecture-hall, on the excel- -
lent Buddha-mat which had been spread for him, he would
teach the Doctrine, as suited the time and occasion. And
when he perceived it was time, he would dismiss the audi-
ence, and the people would do obeisance to The Blessed One,
and depart.
These were his after-breakfast habits.
When he had thus finished his after-breakfast duties, he
would rise from the excellent Buddha-s^at, and if he desired
to bathe, he would enter the bath-house, and cool his limbs
with water made ready by his body-servant. Then the body-
servant would fetch the Buddha-seat, and spread it in the
perfumed chamber. And The Blessed One, putting on a
tunic of double red cloth, and binding on his girdle, and
646 • BUDDHISM
throwing his upper robe over his right shoulder, would go
thither and sit down, and for a while remain solitary, and
plunged in meditation. After that would come the priests
from here and from there to wait on The Blessed One. And
some would propound questions, some would ask for exer-
cises in meditation, and some for a sermon; and in granting
their desires The Blessed One would complete the first watch
of the night.
These were his habits of the first watch of the night.
And now, w^hen The Blessed One had finished his duties
of the first watch of the night, and when the priests had done
him obeisance and were departing, the deities throughout the
entire system of ten thousand worlds would seize the oppor-
tunity to draw near to The Blessed One and ask him any
questions that might occur to them, even such as were but
four syllables long. And The Blessed One in answering
their questions would complete the middle watch of the night.
These were his habits of the middle watch of the night.
The last watch of the night he would divide into three
parts, and as his body would be tired from so much sitting
since the morning, he would spend one part in pacing up
and down to free himself from the discomfort. In the second
part he would enter the perfumed chamber, and would lie
down mindful and conscious, and on his right side after the
manner of a lion. In the third part he would rise, and
taking his seat, he would gaze over the world with the eye
of a Buddha, in order to discover any individual who, under
some former Buddha, with alms-giving, or keeping the pre-
cepts, or other meritorious deeds, might have made the
earnest wish.
These were his habits of the last watch of the night.
THE DEATH OF THE BUDDHA
Translated from the Maha-Parinibbana-Sutta (v. and vi.) of the
Digha-Nikaya
THEN The Blessed One addressed the venerable An-
anda : —
" Let us go hence, Ananda. To the further bank
of the Hirannavati river, and to the city of Kusinara and
the sal-tree grove Upavattana of the Mallas will we draw
near/'
"Yes, Reverend Sir,'' said the venerable Ananda to The
Blessed One in assent.
Then The Blessed One, accompanied by a large congrega-
tion of priests, drew near to the further bank of the Hiran-
navati river, and to the city of Kusinara and the sal-tree
grove Upavattana of the Mallas; and having drawn near, he
addressed the venerable Ananda: —
^*Be so good, Ananda, as to spread me a couch with its
head to the north between twin sal-trees. I am weary,
Ananda, and wish to lie down/*
"Yes, Reverend Sir,'* said the venerable Ananda to The
Blessed One in assent, and spread the couch with its head to
the north between twin sal-trees. Then The Blessed One
lay down on his -ight side after the manner of a lion, and
placing foot on foot, remained mindful and conscious.
Now at that time the twin sal-trees had completely burst
forth into bloom, though it was not the flowering season;
and the blossoms scattered themselves over the body of The
Tathagata,* and strewed and sprinkled themselves in worship
of The Tathagata. Also heavenly Erythrina flowers fell
from the sky; and these scattered themselves over the body
' Tathagata is a term most commonly used by The Buddha in referring
to himself. Its meaning, like that of its Jaina equivalent Tatthagaya, possi-
bly is, "He who has arrived there (tatra or tattha), i.e. to emancipation or
Nirvana." See " Sacred Books of the East," vol. xiii., p. 82. [Chalmers,
"Journal of the Royal Asiatic Society," 1898, p. 113, tak^-s it as "One
who has come at the real truth,"]
647
648 BUDDHISM
of The Tathagata, and strewed and sprinkled themselves
in worship of The Tathagata. Also heavenly sandal-wood
powder fell from ihe sky; and this scattered itself over the
body of The Tathagata, and strewed and sprinkled itself in
worship of The Tathagata. And music sounded in the sky in
worship of The Tathagata, and heavenly choruses were heard
to sing in worship of The Tathagata.
Then The Blessed One addressed the venerable Ananda : —
" The twin sal-trees, Ananda, have completely burst forth
into bloom, though it is not the flowering season; and the
blossoms have scattered themselves over the body of The
Tathagata, and have strewn and sprinkled themselves in wor-
ship of The Tathagata. Also heavenly Erythrina flowers
have fallen from the sky ; and these have scattered them-
selves over the body of The Tathagata, and have strewn and
sprinkled themselves in worship of The Tathagata. Also
heavenly sandal-wood powder has fallen from the sky ; and
this has scatterea itself over the body of The Tathagata, and
has strewn and sprinkled itself in worship of The Tathagata.
Also music is sounding in the sky in worship of The Tatha-
gata, and heavenly choruses are heard to sing in worship of
The Tathagata. But it is not by all this, Ananda, that The
Tathagata is honored, esteemed, revered, worshiped, or ven-
erated; but the priest, Ananda, or the priestess, or the lay
disciple, or the female lay disciple, who shall fulfil all the
greater and lesser duties, conducting himself with propriety
and in accordance with the precepts, by him is The Tatha-
gata honored, esteemed, revered, and worshiped with the best
of worship. Accordingly, Ananda, train yourselves, and fulfil
all the greater and lesser duties, and conduct yourselves with
propriety and in accordance with the precepts."
Now at that time the venerable Upavana was standing
in front of The Blessed One, and fanning him. Then The
Blessed One was harsh to the venerable Upavana, saying, —
'' Step aside, O priest; stand not in front of me."
Then it occurred to the venerable Ananda as follows :- —
" Here, this venerable Upavana has for a long time been
the body-servant of The Blessed One, and kept himself at
his beck and cal'; yet, although his last moments are near,
The Blessed One is harsh to the venerable Upavana, saying.
THE DEATH OF THE BUDDHA 649
Step aside, O priest; stand not in front of me,' What,
pray, was the reason, and what was the cause, that The
Blessed One was harsh to the venerable Upavana, saying,
* Step aside, O priest; stand not in front of me' ? ''
Then the venerable Ananda spoke to The Blessed One
as follows : —
*' Reverend Sir, here this venerable Upavana has for a long
time been the body-servant of The Blessed One, and kept
himself at his beck and call; yet, although his last moments
are near, The Blessed One is harsh to the venerable Upavana,
saying, * Step aside, O priest; stand not in front of me/
Reverend Sir, what, pray, was the reason, and what was the
cause, that The Blessed One was harsh to the venerable
Upavana, saying, * Step aside, O priest ; stand not in front
of me'?''
" Ananda, almost all the deities throughout ten worlds
have come together to behold The Tathagata. For an ex-
tent, Ananda, of twelve leagues about the city Kusinara and
the sal-tree grove Upavattana of the Mallas, there is not a
spot of ground large enough to stick the point of a hair
into, that is not pervaded b}^ powerful deities. And these
deities, Ananda, are angered, saying, * From afar have we
come to behold The Tathagata, for but seldom, and on
rare occasions, does a Tathagata, a saint, and Supreme
Buddha arise in the world; and now% to-night, in the last
w^atch, will The Tathagata pass into Nirvana; but this pow-
erful priest stands in front of The Blessed One, concealing
him, and w^e have no chance to see The Tathagata, although
his last moments are near/ Thus, Ananda, are these deities
angered."
" What are the deities doing, Reverend Sir, whom The
Blessed One perceives?"
" Some of the deities, Ananda, are in the air with their
minds engrossed by earthly things, and they let fly their hair
and cry aloud, and stretch out their arms and cry aloud, and
fall headlong to the ground and roll to and fro, saying, ' All
too soon will The Blessed One pass into Nirvana; all too
soon will The Happy One pass into Nirvana; all too soon
will The Light of the World vanish from sight ! ' Some of
the deities, Ananda, are on the earth with their minds en-
650 13UDDHISM
grossed by earthly things, and they let fly their hair and
cry aloud, and stretch out their arms and cry aloud, and fall
headlong on the ground and roll to and fro, saying, * All too
soon will The Blessed One pass into Nirvana; all too soon
will The Happy One pass into Nirvana; all too soon will
The Light of the World vanish from sight/ But those
deities which are free from passion, mindful and conscious,
bear it patiently, saying, * Transitory are all things. How is
it possible [that whatever has been born, has come into being,
and is organized and perishable, should not perish? That
condition is not possible.] ' "
Then the venerable Ananda entered the monastery, and,
leaning against the bolt of the door, he wept, saying, —
" Behold, I am but a learner and not yet perfect, and my
Teacher is on the point of passing into Nirvana, he who was
so compassionate to me/'
Then The Blessed One addressed the priests: —
" Where, O priests, is Ananda ? ''
" Reverend Sir, the venerable Ananda has entered the
monastery, and leaning against the bolt of the door, he weeps,
saying, ' Behold, I am but a learner, and not yet perfect, and
my Teacher is on the point of passing into Nirvana, he who
was so compassionate to me/"
Then The Blessed One addressed a certain priest, saying, —
" Go, O priest, and say to the venerable Ananda from
me, * The Teacher calleth thee, brother Ananda.' "
" Yes, Reverend Sir," said the priest to The Blessed One
in assent, and drew near to where the venerable Ananda was ;
and having drawn near, he spoke to the venerable Ananda
as follows: —
"The Teacher calleth thee, brother Ananda."
" Yes, brother," said the venerable Ananda to the priest
in assent, and drew near to where The Blessed One was;
and having drawn near and greeted The Blessed One, he sat
down respectfully at one side. And the venerable Ananda
being seated respectfully at one side. The Blessed One spoke
to him as follows: —
" Enough, Ananda, do not grieve, nor weep. Have I not
THE DEATH OF THE BUDDHA 651
already told you, Ananda, that it is in the very nature of all
things near and dear unto us that we must divide ourselves
from them, leave them, sever ourselves from them? How is
it possible, Ananda, that whatever has been born, has come
into being, is organized and perishable, should not perish?
That condition is not possible. For a long time, Ananda,
have you waited on The Tathagata with a kind, devoted,
cheerful, single-hearted, unstinted service of body, with a
kind, devoted, cheerful, single-hearted, unstinted service of
voice, with a kind, devoted, cheerful, single-hearted, un-
stinted service of mind. You have acquired much merit,
Ananda; exert yourself, and soon will you be free from all
depravity."
Then The Blessed One addressed the priests : —
"Priests, of all those Blessed Ones who aforetime were
saints and Supreme Buddhas, all had their favorite body-
servants, just as I have now my Ananda. And, priests, of
all those Blessed Ones who in the future shall be saints and
Supreme Buddhas, all will have their favorite body-servants,
just as I have now my Ananda. Wise, O priests, is Ananda
—-he knows when it is a fit time to draw near to see The
Tathagata, whether for the priests, for the priestesses, for
the lay disciples, for the female lay disciples, for the king,
for the king's courtiers, for the leaders of heretical sects, or
for their adherents.
" Ananda, O priests, has four wonderful and marvellous
qualities. And what are the four? O priests, if an assembly
of priests draw near to behold Ananda, it is delighted with
beholding him ; and if then Ananda hold a discourse on the
Doctrine, it is also delighted with the discourse; and when
Ananda, O priests, ceases to speak, the assembly of priests is
still unsated. O priests, if an assembly of priestesses . . .
an assembly of lay disciples ... an assembly of female lay
disciples draw near to behold Ananda, it is delighted with
beholding him ; and if then Ananda hold a discourse on the
Doctrine, it is also delighted with the discourse; and when
Ananda, O priests, ceases to speak, the assembly of female
lay disciples is still unsated.
" A Universal Monarch, O priests, has four wonderful and
marvellous qualities. And what are the four? O priests,
652 BUDDHISM
if an assembly of men of the warrior caste ... an assembly
of men of the Brahman caste ... an assembly of household-
ers ... an assembly of monks draw near to behold the Uni-
versal Monarch, it is delighted with beholding him ; and if
then the Universal Monarch hold a discourse, it is also de-
lighted with the discourse ; and when the Universal Monarch,
O priests, ceases to speak, the assembly of monks is still
unsated.
*' In exactly the same way, O priests, Ananda has four
wonderful and marvellous qualities. O priests, if an assem-
bly of priests ... an assembly of priestesses ... an assem-
bly of lay disciples ... an assembly of female lay disciples
draw near to behold Ananda, it is delighted with beholding
him; and if then Ananda hold a discourse on the Doctrine,
it is also delighted with the discourse; and when Ananda,
O priests, ceases to speak, the assembly of female lay dis-
ciples is still unsated. These, O priests, are the four won-
derful and marvellous qualities possessed by Ananda.''
When The Blessed One had thus spoken, the venerable
Ananda spoke to him as follows: —
'* Reverend Sir, let not The Blessed One pass into Nirvana
in this wattel-and-daub town, this town of the jungle, this
branch village. For there are other great cities. Reverend
Sir, to wit, Campa, Rajagaha, Savatthi, Saketa, Kosambi,
and Benares. Let The Blessed One pass into Nirvana in
one of them. In them are many wealthy men of the warrior
caste, many wealthy men of the Brahman caste, and many
wealthy householders who are firm believers in The Tatha-
gata, and they will perform the funeral rites for The Tatha-
gata."
" O Ananda, say not so ! O Ananda, say not so, that this
is a wattel-and-daub town, a town of the jungle, a branch
village. There was once, Ananda, a king called Sudassana
the Great, who was a Universal Monarch, a virtuous king of
justice, a victorious ruler of the four quarters of the earth,
possessing a secure dominion over his territory, and owning
the seven precious gems.* This city Kusinara, Ananda, was
the capital of king Sudassana the Great, and had then the,
-The wheel of empire, the elephant* the horse, the gem, the empress, the
treasurer, and the crown-prince.
THE DEATH OP THE BUDDHA 653
name of KusavatT. From the east to the west it was twelve
leagues in length, and from the north to the south it was
seven leagues in breadth. Kusavati, the capital, Ananda,
was prosperous and flourishing, populous* and thronging with
people, and well provided with food. As Alakamanda, the
capital of the gods, Ananda, is prosperous and flour'ihing,
populous and thronging with gods, and is well provided with
food, in exactly the same way, Ananda, Kusavati, the capital,
was prosperous . and flourishing, populous and thronging
with people, and well provided with food. Kusavati, the cap-
ital, Ananda, was neither by day nor night without the ten
noises, — to wit, the noise of elephants, the noise of horses,
the noise of chariots, the noise of drums, the noise of tabors,
the noise of lutes, the noise of song, the noise of cymbals,
the noise of gongs, and the tenth noise of people crying,
' Eat ye, and drink ! '
" Go thou, Ananda, and enter the city Kusinara, and an-
nounce to the Kusinara-Mallas : —
" * To-night, O ye Vasetthas, in the last watch. The Tatha-
gata will pass into Nirvana. Be favorable, be favorable, O
ye Vasetthas^ and suffer not that afterwards ye feel re-
morse, saying, " The Tathagata passed into Nirvana while in
our borders, but we did not avail ourselves of the oppor-
tunity of being present at the last moments of The Tatha-
gata.' "
" Yes, Reverend Sir,'' said the venerable Ananda to The
Blessed One in assent ; and putting on his tunic, and taking
his bowl and his robes, he went to Kusinara with another
member of the Order.
Now at that time the Kusinara-Mallas were assembled
together in the town-hall on some matter of business. And
the venerable Ananda drew near to the town-hall of the
Kusinara-Mallas ; and having drawn near, he made announce-
ment to the Kusinara-Mallas, as follows : —
" To-night, O ye Vasetthas, in the last watch. The Tatha-
gata will pass into Nirvana. Be favorable, be favorable, O
ye Vasetthas, and suffer not that afterwards ye feel remorse,
saying, ' The Tathagata passed into Nirvana while in our
borders, but we did not avail ourselves of the opportunity of
being present at the last moments of The Tathagata.' "
554 BUDDHISM
The Mallas, on hearing this speech of the venerable
Ananda, and their children and their daughters-in-law and
their wives were grieved and sorrowful and overwhelmed
with anguish of mind, and some let fly their hair and cried
aloud, and stretched out their arms and cried aloud, and^ie
headlong to the ground and rolled to and fro, saying, All
too soon will The Blessed One pass into Nirvana; all too
soon will The Happy One pass into Nirvana ; fl^too soon will
The Light of the World vanish from sight. _ Ihen the
Mallas and their children and their daughters-in-law and
their wives, being grieved and sorrowful and overwhelmed
with anguish of mind, drew near to the sal-tree grove Upa-
vattana of the Mallas, and to where the venerable Ananda
was.
Then it occurred to the venerable Ananda as follows:—
« If I shall cause the Kusinara-Mallas one by one to do
reverence to The Blessed One, the day will dawn ere they
have finished. What if now I marshal the Mallas by families
and cause them by families to do reverence to The Blessed
One, and say, ' Reverend Sir, a Malla named so-and-so, with
his children, his wife, his following, and his friends, bows
low in reverence at the feet of The Blessed One.
And the venerable Ananda marshalled the Mallas by fam-
ilies, and caused them by families to do reverence to Ihe
Blessed One. saying, « Reverend Sir, a Malla nanied so-and-
so, with his children, his wife, his following, and his friends,
bows low in reverence at the feet of The Blessed One.
And the venerable Ananda by this device succeeded in causing
all the Kusinara-Mallas to do reverence to The Blessed One
before the end of the first watch of the night.
Now at that time Subhadda, a wandering ascetic, was
dwelling at Kusinara. And Subhadda, the wandering ascetic,
heard the report: — .„
" To-night, in the last watch, the monk Gotama will pass
into Nirvana." , . *• „„
Then it occurred to Subhadda, the wandering ascetic, as
follows: — . , ,, ^^_
«I have heard wandering ascetics, that were old men,
advanced in years, teachers, and teachers' teachers, declare
• But seldom, and on rare occasions, does a Tathagata. a saint.
THE DEATH OF THE BUDDHA 655
and Supreme Buddha arise in the world.' And to-night in
the last watch, the monk Gotama will pass into Nirvana.
And a certain question has arisen in my mind, and I am
persuaded of the monk Gotama that he can so teacli me
the Doctrine that I shall be relieved of this my doubt."
Then Subhadda, the wandering ascetic, drew near to the
sal-tree grove Upavattana of the Mallas, and to where the
venerable Ananda was, and having drawn near, he spoke to
the venerable Ananda as follows :-—
"Ananda, I have heard wandering ascetics, that were old
men, advanced in years, teachers, and teachers' teachers, de-
clare, * But seldom, and on rare occasions, does a Tathagata,
a saint, and Supreme Buddha arise in the world.' And to-
night, in the last watch, the monk Gotama will pass into
Nirvana. And a certain doubt has arisen in my mind, and
I am persuaded of the monk Gotama that he can so teach
me the Doctrine that I shall be relieved of this my doubt.
Let me, then, Ananda, have an opportunity of seeing the
monk Gotama/'
When Subhadda, the wandering ascetic, had so spoken,
the venerable Ananda spoke to him as follows : —
" Enough of that, brother Subhadda ; trouble not The
Tathagata. The Blessed One is weary."
And a second time Subhadda, the wandering ascetic, . . .
And a third time Subhadda, the wandering ascetic, spoke
to the venerable Ananda as follows: —
"Ananda, I have heard wandering ascetics, old men, ad-
vanced in years, teachers, and teachers' teachers, when they
said, * But seldom, and on rare occasions, does a Tatha-
gata, a saint, and Supreme Buddha arise in the world.' And
to-night, in the last watch, the monk Gotama will pass into
Nirvana. And a certain doubt has arisen in my mind, and
I am persuaded of the monk Gotama that he can so teach
me the Doctrine that I shall be relieved of this my doubt.
Let me, then, Ananda, have an opportunity of seeing the
monk Gotama."
And a third time the venerable Ananda spoke to Subhadda,
the wandering ascetic, as follows: —
"Enough of that, brother Subhadda; trouble not The
Tathagata. The Blessed One is weary."
656 BUDDHISM
Now The Blessed One chanced to hear the conversation
between the venerable Ananda and the wandering ascetic
Subhadda. And The Blessed One called to the venerable
Ananda : —
" Enough, Ananda ; hinder not Subhadda. Let Subhadda,
Ananda, have an opportunity of beholding The Tathagata.
Whatever Subhadda shall ask of me, he will ask for the sake
of information, and not for the sake of troubling me, and he
will quickly understand my answers to his questions."
Then the venerable Ananda spoke to Subhadda, the wan-
dering ascetic, as follows: —
"You may come, brother Subhadda; The Blessed One
grants you an audience."
Then Subhadda, the wandering ascetic, drew near to
where The Blessed One was; and having drawn near, he
exchanged greetings with The Blessed One; and having
passed with him the greetings of friendship and civility, he
sat down respectfully at one side. And seated respectfully
at one side, Subhadda, the wandering ascetic, spoke to The
Blessed One as follows: —
" Gotama, all those monks and Brahmans who possess a
large following and crowds of hearers and disciples, and who
are distinguished, renowned leaders of sects, and highly
esteemed by the multitudes, — to wit, Purana Kassapa, Mak-
khali Gosala, Ajita Kesakambali, Pakudha Kaccayana, San-
jaya Belatthiputta, Nigantha Nathaputta, — have they all
done as they maintain, discovered the truth, or have they
not? or have some o^ them done so, and others not?"
" Enough, O Subhadda, let us leave the question, * Have
they all done as they maintain, discovered the truth, or have
they not? or have some of them done so, and others not?*
The Doctrine will I teach you, Subhadda. Listen to me, and
pay strict attention, and I will speak."
" Yes, Reverend Sir," said Subhadda, the wandering
ascetic, to The Blessed One in assent. And The Blessed
One spoke as follows: —
" Subhadda, in whatever doctrine and discipline the noble
eightfold path is not found, therein also is not found the
monk of the first degree, nor the monk of the second degree^
nor the monk of the third degree, nor the monk of the
THE DEATH OF THE BUDDHA 655^
fourth degree; and in whatever doctrine and discipline, O
Subhadda, the noble eightfold path is found, therein also are
found the monk of the first degree, and the monk of the
second degree, and the monk of the third degree, and the
monk of the fourth degree. Now in this Doctrine and Dis-
cipline, O Subhadda, the noble eightfold path is found: and
therein alone, O Subhadda, are found the monk of the first
degree, and the monk of the second degree, and the monk of
the third degree, and the monk of the fourth degree. Desti-
tute of true monks are all other creeds. But let these my
priests, O Subhadda, live rightly, and the world will not be
destitute of saints.
" What time my age was twenty-nine, Subhadda,
I left the world to seek the summum bonum.
Now fifty years and more have passed, Subhadda,
Since I renounced the world and lived ascetic
Within the Doctrine's pale, that rule of conduct
Outside of which no genuine monk existeth^
nor the monk of the second degree, nor the monk of the
third degree, nor the monk of the fourth degree. Destitute
of monks are all other creeds. But let these my priests, O
Subhadda, live rightly, and the world will not be destitute of
saints."
When The Blessed One had thus spoken, Subhadda, the
wandering ascetic, spoke to him as follows: —
" O wonderful is it. Reverend Sir ! O wonderful is it,
Reverend Sir ! It is as if. Reverend Sir, one were to set up
that which was overturned, or were to disclose that which
was hidden, or were to point out the way to a lost traveller,
or were to carry a lamp into a dark place that they who had
eyes might see forms. Even so has The Blessed One ex-
pounded the Doctrine in many different ways. Re\erend
Sir, I betake myself to The Blessed One for refuge, to the
Doctrine, and to the Congregation of the priests. Suffer me
to retire from the world under The Blessed One; suffer me
to receive ordination/'
" Subhadda, any one who aforetime has been an adherent
of another sect and afterwards desires to retire from th©
world and receive ordination under this Doctrine and Disci-
pline, must first spend four months on probation, and after
HC XLV (6)
ess BUDDHISM
the lapse of four months, strenuous-minded priests receive
him into the Order and confer on him the priestly ordina-
tion. Nevertheless, in this matter of probation I recognize a
difference in persons."
" Reverend Sir, if all they who aforetime have been adher-
ents of other sects and afterwards desire to retire from the
world and receive ordination under this Doctrine and Disci-
pline, must first spend four months on probation, and after
the lapse of four months strenuous-minded priests receive
them into the Order, and confer on them the priestly ordina-
tion, then am I ready to spend four years on probation, and
after the lapse of four years, let strenuous-minded priests
receive me into the Order and confer on me the priestly
ordination."
Then The Blessed One said to the venerable Ananda,
"Well, then, Ananda, receive Subhadda into the Order."
"Yes, Reverend Sir,*' said the venerable Ananda to The
Blessed One in assent.
Then Subhadda, the wandering ascetic, spoke to the vener-
able Ananda as follows:—
" How fortunate you priests are, brother Ananda ! How
supremely fortunate, brother Ananda, that you all have been
sprinkled with the sprinkling of discipleship at the hands of
The Teacher himself.'*
And Subhadda, the wandering ascetic, retired from the
world under The Blessed One, and received ordination. And
without delay, after he had received ordination, the vener-
able Subhadda began to live solitary and retired, vigilant,
strenuous, and zealous; and in no long time, and while yet
alive, he came to learn for himself, and to realize, and to
live in the possession of that highest good to which the holy
life conducts, and for the sake of which youths of good
family so nobly retire from the household life to the house-
less one. And he knew that for him rebirth was exhausted,
that he had lived the holy life, that he had done what it
behooved him to do, and that he was no more for this world.
So the venerable Subhadda became of the number of the
saints, and he was the last disciple made by The Blessed
One himself.
End of the Hirafiaavatl Recitation, which is the Fifth.
THE DEATH OF THE BUDDHA 659
Then The Blessed One addressed the venerable Ananda :—
" It may be, Ananda, that some of you will think, * The
word of The Teacher is a thing of the past; we have now no
Teacher/ But that, Ananda, is not the correct view. The
Doctrine and Discipline, Ananda, which I have taught and
enjoined upon you is to be your teacher when I am gone.
But whereas now, Ananda, all the priests address each other
with the title of 'brother/ not so must they address each
other after I am gone. A senior priest, Ananda, is to address
a junior priest either by his given name, or by his family
name, or by the title of 'brother;' a junior priest is to
address a senior priest with the title * reverend sir/ or * vener-
able/ If the Order, Ananda, wish to do so, after I am gone
they may abrogate all the lesser and minor precepts. ^ On
Channa, Ananda, after I am gone, the higher penalty is to
be inflicted.''
" Reverend Sir, what is this higher penalty? "
'* Let Channa, Ananda, say what he likes, he is not to be
spoken to nor admonished nor instructed by the priests/'
Then The Blessed One addressed the priests:—
"It may be, O priests, that some priest has a doubt or
perplexity respecting either The Buddha or the Doctrine or
the Order or the Path or the course of conduct. Ask any
questions, O priests, and suffer not that afterwards ye feel
remorse, saying, ' Our Teacher was present with us, but we
failed to ask him all our questions.' "
When he had so spoken, the priests remained silent.
And a second time The Blessed One, and a third time The
Blessed One addressed the priests: —
"It may be, O priests, that some priest has a doubt or
perplexity respecting either The Buddha or the Doctrine or
the Order or the Path or the course of conduct. Ask any
questions, O priests, and suffer not that afterwards ye feel
remorse, saying, * Our Teacher was present with us, but we
failed to ask him all our questions.' "
And a third time the priests remained silent.
Then The Blessed One addressed the priests :—
"It may be, O priests, that it is out of respect to The
Teacher that ye ask no questions. Then let each one speak
to his friend/'
660 BUDDHISM
And when he had thus spoken, the priests remained silent
Then the venerable Ananda spoke to The Blessed One as
follows : —
" It is wonderful, Reverend Sir ! It is marvellous, Rev-
erend Sir ! Reverend Sir, I have faith to believe that in this
congregation of priests not a single priest has a doubt or
perplexity respecting either The Buddha or the Doctrine or
the Order or the Path or the course of conduct."
" With you, Atlanda, it is a matter of faith, when you say
that; but with the Tathagata, Ananda, it is a matter of
knowledge that in this congregation of priests not a single
priest has a doubt or perplexity respecting either The Buddha
or the Doctrine or the Order or the Path or the course of
conduct. For of all these five hundred priests, Ananda, the
most backward one has become converted, and is not liable
to pass into a lower state of existence, but is destined neces-
sarily to attain supreme wisdom.''
Then The Blessed One addressed the priests: —
" And now, O priests, I take my leave of you ; all the
constituents of being are transitory; work out your salvation
with diligence."
And this was the last word of The Tathagata.
Thereupon The Blessed One entered the first trance; and
rising from the first trance, he entered the second trance;
and rising from the second trance, he entered the third
trance; and rising from the third trance, he entered the
fourth trance; and rising from the fourth trance, he entered
the realm of the infinity of space; and rising from the realm
of the infinity of space, he entered the realm of the infinity
of consciousness ; and rising from the realm of the infinity of
consciousness, he entered the realm of nothingness; and
rising from the realm of nothingness, he entered the realm
of neither perception nor yet non-perception; and rising
from the realm of neither perception nor yet non-perception,
be arrived at the cessation of perception and sensation.
Thereupon the venerable Ananda spoke to the venerable
Anuruddha as follows: —
" Reverend Anuruddha, The Blessed One has passed into
Nirvana."
*• Nay, brother Ananda, The Blessed One has not passed
THE DEATH OF THE BUDDHA 661
Into Nirvana; he has arrived at the cessation of perception
and sensation."
Thereupon The Blessed One rising from the cessation of
his perception and sensation, entered the realm of neither
perception nor yet non-perception ; and rising from the realm
of neither perception nor yet non-perception, he entered the
realm of nothingness; and rising from the realm of nothing-
ness, he entered the realm of the infinity of consciousness;
and rising from the realm of the infinity of consciousness,
he entered the realm of the infinity of space; and rising
from the realm of the infinity of space, he entered the fourth
trance; and rising from the fourth trance, he entered the
third trance; and rising from the third trance, he entered
the second trance; and rising from the second trance, he
entered the first trance ; and rising from the first trance, he
entered the second trance ; and rising from the second trance,
he entered the third trance ; and rising from the third trance,
he entered the fourth trance; and rising from the fourth
trance, immediately The Blessed One passed into Nirvana.
BUDDHIST WRITINGS
II. THE DOCTRINE
Questions Which Tend Not To Edification
Translated from the Majjhima-Nikaya, and constituting Sutta 63
THUS have I heard.
On a certain occasion The Blessed One was dwell-
ing at Savatthi in Jetavana monastery in Anathapin-
dika's Park. Now it happened to the venerable Malun-
kyaputta, being in seclusion and plunged in meditation, that
a consideration presented itself to his mind, as follows: —
" These theories which The Blessed One has left uneluci-
dated, has set aside and rejected, — that the world is eternal,
that the world is not eternal, that the world is finite, that the
world is infinite, that the soul and the body are identical,
that the soul is one thing and the body another, that the
saint exists after death, that the saint does not exist after
death, that the saint both exists and does not exist after
death, that the saint neither exists nor does not exist after
death,— these The Blessed One does not elucidate to me.
And the fact that The Blessed One does not elucidate them
to me does not please me nor suit me. Therefore I will draw
near to The Blessed One and inquire of him concerning this
matter. If The Blessed One will elucidate to me, either that
the world is eternal, or that the world is not eternal, or that
the world is finite, or that the world is infinite, or that the
soul and the body are identical, or that the soul is one thing
and the body another, or that the saint exists after death,
or that the saint does not exist after death, or that the saint
both exists and does not exist after death, or that the saint
neither exists nor does not exist after death, in that case
will I lead the religious life under The Blessed One. If The
Blessed One will not elucidate to me, either that the world
662
QUESTIONS WHICH TEND NOT TO EDIFICATION 663
IS eternal, or that the world is not eternal, ... or that the
saint neither exists nor does not exist after death, in that
case will I abandon religious training and return to . the
lower life of a layman/'
Then the venerable Maluiikyaputta arose at eventide from
his seclusion, and drew near to where The Blessed One was ;
and having drawn near and greeted The Blessed One, he sat
down respectfully at one side. And seated respectfully at
one side, the venerable Maluiikyaputta spoke to The Blessed
One as follows: —
" Reverend Sir, it happened to me, as I was just now in
seclusion and plunged in meditation, that a consideration
presented itself to my mind; as follows: * These theories
which The Blessed One has left unelucidated, has set aside
and rejected, — that the world is eternal, that the world is not
eternal, . . . that the saint neither exists nor does not exist
after death, — these The Blessed One does not elucidate to
me. And the fact that The Blessed One does not elucidate
them to me does not please me nor suit me. I will draw near
to The Blessed One and inquire of him concerning this mat-
ter. If The Blessed One will elucidate to me, either that
the world is eternal, or that the world is not eternal, . . .
or that the saint neither exists nor does not exist after death,
in that case will I lead the religious life under The Blessed
One. If The Blessed One will not elucidate to me, either
that the world is eternal, or that the world is not eternal,
... or that the saint neither exists nor does not exist after
death, in that case will I abandon religious training and
return to the lower life of a layman.'
'' If The Blessed One knows that the world is eternal, let
The Blessed One elucidate to me that the world is eternal;
if The Blessed One knows that the world is not eternal, let
The Blessed One elucidate to me that the world is not eter-
nal. If the Blessed One does not know either that the world
is eternal or that the world is not eternal, the only upright
thing for one who does not know, or who has not that in-
sight, is to say, * I do not know ; I have not that insight.'
" If The Blessed One knows that the world is finite, . . .'
" If The Blessed One knows that the soul and the body
are identical, . . .'
664 BUDDHISM
" If The Blessed One knows that the saint exists after
death, . . /
" If The Blessed One knows that the saint both exists and
does not exist after death, let The Blessed One elucidate to
me that the saint both exists and does not exist after death;
if The Blessed One knows that the saint neither exists nor
dees not exist after death, let The Blessed One elucidate to
me that the saint neither exists nor does not exist after
death. If The Blessed One does not know either that the
saint both exists and does not exist after death, or that the
saint neither exists nor does not exist after death, the only
upright thing for one who does not know, or who has not
that insight, is to say, * I do not know ; I have not that in-
sight/ "
" Pray, Malunkyaputta, did I ever say to you, * Come,
Malunkyaputta, lead the religious life under me, and I will
elucidate to you either that the world is eternal, or that the
world is not eternal, ... or that the saint neither exists nor
does not exist after death'?"
" Nay, verily, Reverend Sir/'
" Or did you ever say to me, ' Reverend Sir, I will lead
the religious life under The Blessed One, on condition that
The Blessed One elucidate to me either that the world is
eternal, or that the world is not eternal, ... or that the
saint neither exists nor does not exist after death'?"
" Nay, verily, Reverend Sir."
" So you acknowledged, Malunkyaputta, that I have not
said to you, * Come, Malunkyaputta, lead the religious life
under me and I will elucidate to you either that the world is
eternal, or that the world is not eternal, ... or that the
saint neither exists nor does not exist after death ;' and
again that you have not said to me, * Reverend Sir, I will
lead the religious life under The Blessed One, on condition
that The Blessed One elucidate to me either that the world
is eternal, or that the world is not eternal, ... or fhat the
saint neither exists nor does not exist after death.' That
being the case, vain man, whom are you so angrily denounc-
ing?
" Malunkyaputta, any one who should say, ' I will not
lead the religious life under The Blessed One until The
QUESTIONS WHICH TEND NOT TO EDIFICATION 665
Blessed One shall elucidate to me either that the world is
eternal, or that the world is not eternal, ... or that the
saint neither exists nor does not exist after death;* — that
person would die, Malunkyaputta, before The Tathagata^had
ever elucidated this to him.
'' It is as if, Malunkyaputta, a man had been wounded by
an arrow thickly smeared with poison, and his friends and
companions, his relatives and kinsfolk, were to procure for
him a physician or surgeon; and the sick man were to say,
' I will not have this arrow taken out until I have learnt
whether the man who wounded me belonged to the warrior
caste, or to the Brahman caste, or to the agricultural caste,
or to the menial caste.'
" Or again he were to say, ' I will not have this arrow
taken out until I have learnt the name of the man who
wounded me, and to what clan he belongs/
" Or again he were to say, ' I will not have this arrow
taken out until I have learnt whether the man who wounded
me was tall, or short, or of the middle height.*
" Or again he were to say, * I will not have this arrow
taken out until I have learnt whether the man who wounded
me was black, or dusky^ or of k yellow skin.*
" Or again he were to say, ' I will not have this arrow
taken out until I have learnt whether the man who wounded
me was from this or that village, or town, or city.*
" Or again he were to say, ' 1 will not have this arrow
taken out until I have learnt whether the bow which wounded
me was a capa, or a kodanda.*
'' Or again he were to say, ' I will not have this arrow
taken out until I have learnt whether the bow-string which
wounded me was made from swallow-wort, or bamboo, or
sinew, or maruva, or from milk-weed.*
" Or again he were to say, ' I will not have this arrow
taken out until I have learnt whether the shaft which
wounded me was a kaccha or a ropima.'
" Or again he were to say, * I will not have this arrow
taken out until I have learnt whether the shaft which
wounded me was feathered from the wings of a vulture,
or of a heron, or of a falcon, or of a peacock, or of a
sithilahanu/
G66 BUDDHISM
•* Or again he were to say, * I will not have this arrow
taken out u^itil I have learnt whether the shaft which
wounded me was wound round with the sinews of an ox, or
of a buffalo, or of a ruru deer, or of a monkey/
" Or again he were to say, * I will not have this arrow
taken out until I have learnt whether the arrow which
wounded me was an ordinary arrow, or a claw-headed arrow,
or a vekanda, or an iron arrow, or a calf-tooth arrow, or a
karavTrapatta.' That man would die, Malunkyaputta, without
ever having learnt this. In exactly the same way, Malunkya-
putta, any one who should say, ' I will not lead the religious
life under The Blessed One until The Blessed One shall eluci-
date to me either that the world is eternal, or that the world is
not eternal, ... or that the saint neither exists nor does not
exist after death;' — that person would die, Malunkyaputta,
before The Tathagata had ever elucidated this to him.
" The religious life, Malunkyaputta, does not depend on
the dogma that the world is eternal; nor does the religious
life, Malunkyaputta, depend on the dogma that the world is
not eternal. Whether the dogma obtain, Malunkyaputta,
that the world is eternal, or that the world is not eternal,
there still remain birth, old age, death, sorrow, lamentation,
misery, grief, and despair, for the extinction of which in the
present life I am prescribing.
" The religious life, Malunkyaputta, does not depend on
the dogma that the world is finite; . . .
" The religious life, Malunkyaputta, does not depend on
the dogma that the soul and the body are identical ; . . .
" The religious life, Malunkyaputta, does not depend on
the dogma that the saint exists after death ; . . .
" The religious life, Malunkyaputta, does not depend on
the dogma that the saint both exists and does not exist after
death ; nor does the religious life, Malunkyaputta, depend on
the dogma that the saint neither exists nor does not exist
after death. Whether the dogma obtain, Malunkyaputta, that
the saint both exists and does not exist after death, or that
the saint neither exists nor does not exist after death, there
still remain birth, old age, death, sorrow, lamentation, misery,
grief, and despair, for the extinction of which in the present
life I am prescribing.
QUESTIONS WHICH TEND NOT TO EDIFICATION 667
" Accordingly, Malunkyaputta, bear always in mind what
it is that I have not elucidated, and what it is that I have
elucidated. And what, Malunkyaputta, have I not eluci-
dated ? I have not elucidated, Malunkyaputta, that the world
is eternal; I have not elucidated that the world is not eter-
nal; I have not elucidated that the world is finite; I have
not elucidated that the world is infinite; I have not eluci-
dated that the soul and the body are identical; I have not
elucidated that the soul is one thing and the body another;
I have not elucidated that the saint exists after death;
I have not elucidated that the saint does not exist after
death; I have not elucidated that the saint both exists and
does not exist after death; I have not elucidated that the
saint neither exists nor does not exist after death. And
why, Malunkyaputta, have I not elucidated this? Because,
Malunkyaputta, this profits not, nor has to do with the fun-
damentals of religion, nor tends to aversion, absence of
passion, cessation, quiescence, the supernatural faculties,
supreme wisdom, and Nirvana; therefore have I not eluci-
dated it.
"And what, Malunkyaputta, have I elucidated? Misery,
Malunkyaputta, have I elucidated ; the origin of misery have
I elucidated; the cessation of misery have I elucidated; and
the path leading to the cessation of misery have I elucidated.
And why, Malunkyaputta, have I elucidated this? Be-
cause, Malunkyaputta, this does profit, has to do with the
fundamentals of religion, and tends to aversion, absence of
passion, cessation, quiescence, knowledge, supreme wisdom,
and Nirvana; therefore have I elucidated it. Accordingly,
Malunkyaputta, bear always in mind what it is that I have
not elucidated, and what it is that I have elucidated.^'
Thus spake The Blessed One; and, delighted, the ven-
erable Malunkyaputta applauded the speech of The Blessed
One.
The Lesser Malunkyaputta Sermorir
THERE IS NO EGO
I. Translated from the Milindapatiha ('2^^)
THEN drew near Milinda the king to where the ven-
erable Nagasena was; and having drawn near he
greeted the venerable Nagasena; and having passed
the compliments of friendship and civility, he sat down
respectfully at one side. And the venerable Nagasena re-
turned the greeting; by which, verily, he won the heart of
king Milinda.
And Milinda the king spoke to the venerable Nagasena as
follows : —
" How is your reverence called ? Bhante, what is your name ?''
"Your majesty, I am called Nagasena; my fellow-priests,
your majesty, address me as Nagasena: but whether parents
give one the name Nagasena, or Surasena, or Virasena, or Si-
hasena, it is, nevertheless, your majesty, but a way of count-
ing, a term, an appellation, a convenient designation, a mere
name, this Nagasena ; for there is no Ego here to be found."
Then said Milinda the king, —
" Listen to me, my lords, ye five hundred Yonakas, and ye
eighty thousand priests ! Nagasena here says thus : ' There
is no Ego here to be found.' Is it possible, pray, for me to
assent to what he says?'*
And Milinda the king spoke to the venerable Nagasena as
follows : —
" Bhante Nagasena, if there is no Ego to be found, who
is it then furnishes you priests with the priestly requisites,
— robes, food, bedding, and medicine, the reliance of the
sick? who is it makes use of the same? who is it keeps the
precepts? who is it applies himself to meditation? who is it
realizes the Paths, the Fruits, and Nirvana? who is it
destroys life? who is it takes what is not given him? vrho
is it commits immorality? who is it tells lies? who is it
drinks intoxicating liquor? who is it commits the five crimes
668
THERE IS NO EGO 669
that constitute 'proximate karma ?'^ In that case, there is
no merit; there is no demerit; there is no one who does or
causes to be done meritorious or demeritorious deeds;
neither good nor evil deeds can have any fruit or result.
Bhante Nagasena, neither is he a murderer v^ho kills a
priest, nor can you priests, bhante Nagasena, have any
teacher, preceptor, or ordination. When you say, ' My
fellow-priests, your majesty, address me as Nagasena,'
what then is this Nagasena? Pray, bhante, is the hair of
the head Nagasena?"
" Nay, verily, your majesty/'
"Is the hair of the body Nagasena?"
"Nay, verily, your majesty."
"Are nails . , . teeth . . . skin . . . flesh . . . sinews
. . . bones . . . marrow of the bones . . . kidneys . . . heart
. . . liver . . . pleura . . . spleen . . . lungs . . . intes-
tines . . . mesentery . . . stomach . , . faeces . . . bile . . .
phlegm . . . pus . . . blood . . . sv/eat . . . fat . . . tears
. . . lymph . . . saliva . . . snot . . . synovial fluid . . .
urine . . . brain of the head Nagasena?"
"Nay, verily, your majesty."
"Is now, bhante, form Nagasena?"
"Nay, verily, your majesty."
" Is sensation Nagasena ?"
" Nay, verily, your majesty."
"Is perception Nagasena?"
" Nay, verily, your majesty."
"Are the predispositions Nagasena?"
" Nay, verily, your majesty."
"Is consciousness Nagasena?"
"Na}^ verily, your majesty."
" Are, then, bhante, form, sensation, perception, the pre-
dispositions, and consciousness unitedly Nagasena?"
^Transfated from the Sarasaflgaha, as quoted in Trenckner's note to
this passage: , . . . ^ . ^
*' By proximate karma is meant karma that ripens in the next existerice.
To show what this is, I [the author of the Sarasangaha] give the fol-
lowing passage from the Atthanasutta of the first book of the Anguttara-
Nikaya:— 'It is an impossibility, O priests, the case can never occur, :hat
an individual imbued with the correct doctrine should deprive his mother
of life, should deprive his father of life, should deprive a saint of lite
should in a revengeful spirit cc.use a bloody wound to a^^Tathagata, shouia
cause a schism in the church. This is an impossibility.' "
670 BUDDHISM
** Nay, verily, your majesty."
" Is it, then, bhante, something besides form, sensation,
perception, the predispositions, and consciousness^ which is
Nagasena?"
*' Nay, verily, your majesty."
*' Bhante, although I question you very closely, I fail to
discover any Nagasena. Verily, now, bhante, Nagasena is a
mere empty sound. What Nagasena is there here? Bhante,
you speak a falsehood, a lie: there is no Nagasena."
Then the venerable Nagasena spoke to Milinda the king
as follows : —
" Your majesty, you are a delicate prince, an exceedingly
delicate prince; and if, your majesty, you walk in the middle
of the day on hot sandy ground, and you tread on rough
grit, gravel, and sand, your feet become sore, your body
tired, the mind is oppressed, and the body-consciousness
suffers. Pray, did you come afoot, or riding?"
" Bhante, I do not go afoot : I came in a chariot."
" Your majesty, if you came in a chariot, declare to
me the chariot. Pray, your majesty, is the pole the
chariot?"
" Nay, verily, bhante."
"Is the axle the chariot?"
" Nay, verily, bhante."
"Are the wheels the chariot?"
" Nay, verily, bhante."
" Is the chariot-body the chariot ?"
" Nay, verily, bhante."
"Is the banner-staff the chariot?"
" Nay, verily, bhante."
" Is the yoke the chariot?"
" Nay, verily, bhante."
"Are the reins the chariot?"
" Nay, verily, bhante."
"Is the goading-stick the chariot?"
" Nay, verily, bhante."
" Pray, your majesty, are pole, axle, wheels, chariot-
body, banner-staff, yoke, reins, and goad unitedly the
chariot?"
" Nay, verily, bhante."
THERE IS NO EGO 671
**Is It, then, your majesty, something else besides pole,
axle, wheels, chariot-body, banner-staff, yoke, reins and goad
which is the chariot?"
" Nay, verily, bhante."
" Your majesty, although I question you very closely, I
fail to discover any chariot. Verily now, your majesty, the
word chariot is a mere empty sound. What chariot is there
here? Your majesty, you speak a falsehood, a lie: there is
no chariot. Your majesty, you are the chief king in all the
continent of India; of whom are you afraid that you speak
a lie ? Listen to me, my lords, ye five hundred Yonakas, and
ye eighty thousand priests! Milinda the king here says
thus : * I came in a chariot ;' and being requested, * Youi'
majesty, if you came in a chariot, declare to me the chariot,*
he fails to produce any chariot. Is it possible, pray, for me
to assent to what he says?"
When he had thus spoken, the five hundred Yonakas
applauded the venerable Nagasena and spoke to Milinda the
king as follows: —
"Now, your majesty, answer, if you can.'*
Then Milinda the king spoke to the venerable Nagasena
as follows: —
** Bhante Nagasena, I speak no He: the word * chariot' is
but a way of counting, term, appellation, convenient desig-
nation, and name for pole, axle, wheels, chariot-body, and
bannevr-staff."
" Thoroughly well, your majesty, do you understand a
chariot. In exactly the same way, your majesty, in respect
of me, Nagasena is but a way of counting, term, appellation,
convenient designation, mere name for the hair of my head,
hair of my body . . . brain of the head, form, sensation,
perception, the predispositions, and consciousness. But in
the absolute sense there is no Ego here to be found. And
the priestess Vajira, your majesty, said as follows in the
presence of The Blessed One: — >
" * Even as the word of " chariot '^ means
That members join to frame a whole;
So when the Groups appear to view.
We use the phrase, " A living being.*'* * **
* That is, *' a living entity.**
672 BUDDHISM
" It is wonderful, bhante Nagasena ! It is marvellous,
bhante Nagasena ! Brilliant and prompt is the wit of your
replies. If The Buddha were alive, he would applaud. Well
done, well done, Nagasena ! Brilliant and prompt is the wit
of your replies."
2. Translated from the Visuddhi-Magga (chap, xviii)
Just as the word " chariot " is but a mode of expression
for axle, wheels, chariot-body, pole, and other constituent
members, placed in a certain relation to each other, but wh^n
we come to examine the members one by one, we discover
that in the absolute sense there is no chariot; and just as
the word " house " is but a mode of expression for wood
and other constituents of a house, surrounding space in a
certain relation, but in the absolute sense there is no house;
and just as the word " fist " is but a mode of expression
for the fingers, the thumb, etc., in a certain relation; and
the word " lute " for the body of the lute, strings, etc. ;
" army " for elephants, horses, etc. ; " city " for fortifications,
houses, gates, etc. ; " tree " for trunk, branches, foliage, etc.,
in a certain relation, but when we come to examine the
parts one by one, we discover that in the absolute sense
there is no tree ; in exactly the same way the words " living
entity " and *' Ego," are but a mode of expression for the
presence of the five attachment groups, but when we come
to examine the elements of being one by one, we discover
that in the absolute sense there is no living entity there to
form a basis for such figments as " I am," or " I " ; in other
words, that in the absolute sense there is only name and
form. The Insight of him who perceives this is called
knowledge of the truth.
He, however, who abandons this knowledge of the truth
and believes in a living entity must assume either that this
living entity will perish or that it will not perish. If he
assume that it will not perish, he falls into the heresy of
the persistence of existences; or if he assume that it will
perish, he falls into that of the annihilation of existences.
And why do I say so? Because, just as sour cream has
milk as its antecedent, so nothing here exists but what has
THERE IS NO EGO 673
Its own antecedents. To say, "The living entity persists,"
is to fall short of the truth; to say, "It is annihilated,'*
is to outrun the truth. Therefore has The Blessed One
said : —
" There are two heresies, O priests, which possess both
gods and men, by which some fall short of the truth, and
some outrun the truth ; but the intelligent know the truth.
"And how, O priests, do some fall short of the truth?
" O priests, gods and men delight in existence, take
pleasure in existence, rejoice in existence, so that when the
Doctrine for the cessation of existence is preached to them,
their minds do not leap toward it, are not favorably disposed
toward it, do not rest in it, do not adopt it.
" Thus, O priests, do some fall short of the truth."
"And how, O priests, do some outrun the truth?
" Some are distressed at, ashamed of, and loathe exist-
ence, and welcome the thought of non-existence, saying, * See
here ! When they say that on the dissolution of the body
this Ego is annihilated, perishes, and does not exist after
death, that is good, that is excellent, that is as it should be.'
" Thus, O priests, do some outrun the truth.
" And how, O priests, do the intelligent know the truth ?
" We may have, O priests, a priest who knows things as
they really are, and knowing things as they really are, he is
on the road to aversion for things, to absence of passion for
them, and to cessation from them.
" Thus, O priests, do the intelligent know the truth."
3. — Translated from the Maha-Nidana-Sutta (25 6^0 of the Digha-
Nikaya
" In regard to the Ego, Ananda, what are the views held
concerning it?
" In regard to the Ego, Ananda, either one holds the view
that sensation is the Ego, saying, ' Sensation is my Ego ; '
"Or, in regard to the Ego, Ananda, one holds the view,
* Verily, sensation is not my Ego ; my Ego has no sen-
sation ; '
" Or, in regard to the Ego, Ananda, one holds the view,
^ Verily, neither is sensation my Ego, nor does my Ego have
674 BUDDHISM
no sensation. My Ego has sensation ; my Ego possesses the
faculty of sensation/
"In the above case, Ananda, where it is said, 'Sen-
sation is my Ego,' reply should be made as follows : * Brother,
there are three sensations: the pleasant sensation, the un-
pleasant sensation, and the indifferent sensation. Which
of these three sensations do you hold to be the Ego?'
" Whenever, Ananda, a person experiences a pleasant sen
sation, he does not at the same time experience an unpleasant
sensation, nor does he experience an indifferent sensation,
only the pleasant sensation does he then feel. Whenever,
Ananda, a person experiences an unpleasant sensation, he
does not at the same time experience a pleasant sensation,
nor does he experience an indifferent sensation ; only the un-
pleasant sensation does he then feel. Whenever, Ananda, a
person experiences an indifferent sensation, he does not at
the same time experience a pleasant sensation, nor does he
experience an unpleasant sensation; only the indifferent
sensation does he then feel.
" Now pleasant sensations, Ananda, are transitory, are
due to causes, originate by dependence, and are subject to
decay, disappearance, effacement, and cessation; and un-
pleasant sensations, Ananda, are transitory, are due to causes,
originate by dependence, and are subject to decay, disap-
pearance, effacement, and cessation; and indifferent sen-
sations, Ananda, are transitory, are due to causes, originate
by dependence, and are subject to decay, disappearance, ef-
facement, and cessation. While this person is experiencing
a pleasant sensation, he thinks, * This is my Ego.' And
after the cessation of this same pleasant sensation, he thinks,
* My Ego has passed away.' While he is experiencing an un-
pleasant sensation, he thinks, ' This is my Ego.' And after
the cessation of this same unpleasant sensation, he thinks,
* My Ego has passed away.' And while he is experiencing
an indifferent sensation, he thinks, ' This is my Ego.' And
after the cessation of this same indifferent sensation, he
thinks, ' My Ego has passed away.' So that he who says,
' Sensation is my Ego,' holds the view that even during his
lifetime his Ego is transitory, that it is pleasant, unpleasant,
or mixed, and that it is subject to rise and disappearance.
THERE IS NO EGO 675
" Accordingly, Ananda, it is not possible to hold the view,
* Sensation is my Ego/
" In the above case, Ananda, where it is said, * Verily sen-
sation is not my Ego ; my Ego has no sensation,* reply should
be made as follows : ' But, brother, where there is no sensa-
tion, is there any " I am " ? ' "
" Nay, verily, Reverend Sir."
" Accordingly, Ananda, it is not possible to hold the view,
* Verily, sensation is not my Ego ; my Ego has no sensation/
" In the above case, Ananda, where it is said, * Verily,
neither is sensation my Ego, nor does my Ego have no sensa-
tion. My Ego has sensation; my Ego possesses the faculty
of sensation,' reply should be made as follows : * Suppose,
brother, that utterly and completely, and without remainder,
all sensation were to cease — if there were nowhere any sen-
sation, pray, would there be anything, after the cessation o£
sensation, of which it could be said, "This am I''?'"
" Nay, verily. Reverend Sir/'
" Accordingly, Ananda, it is not possible to hold the view,
* Verily, neither is sensation my Ego, nor does my Ego have
no sensation. My Ego has sensation ; my Ego possesses the
faculty of sensation.'
" From the time Ananda, a priest no longer holds the
view that sensation is the Ego, no longer holds the view that
the Ego has no sensation, no longer holds the view that the
Ego has sensation, possesses the faculty of sensation, he
ceases to attach himself to anything in the world, and being
free from attachment, he is never agitated, and being never
agitated, he attains to Nirvana in his own person; and he
knows that rebirth is exhausted, that he has lived the holy
life, that he has done what it behooved him to do, and that
he is no more for this world.
" Now it is impossible, Ananda, that to a mind so freed
a priest should attribute the heresy that the saint exists after
death, or that the saint does not exist after death, or that the
saint both exists and does not exist after death, or that the
saint neither exists nor does not exist after death.
" And why do I say so ?
676 BUDDHISM
" Because, Ananda, after a priest has been freed by a
thorough comprehension of affirmation and affirmation's
range, of predication and predication's range, of declaration
and declaration's range, of knowledge and knowledge's field
of action, of rebirth and what rebirth affects, it is impossible
for him to attribute such a heretical lack of knowledge and
perception to a priest similarly freed."
I
THE MIDDLE DOCTRINE
I. — Translated from the Samyutta-Nikaya (xxii. 90^^)
THE world, for the most part, O Kaccana, holds either to
a belief in being or to a belief in non-being. But for
one who in the light of the highest knowledge, O
Kaccana, considers how the world arises, belief in the non-
being of the world passes away. And for one who in the
light of the highest knowledge, O Kaccana, considers how
the world ceases, belief in the being of the world passes
away. The world, O Kaccana, is for the most part bomid
up in a seeking, attachment, and proclivity [for the groups],
but a priest does not sympathize with this seeking and attach-
ment, nor with the mental affirmation, proclivity, and preju-
dice which affirms an Ego. He does not doubt or question
that it is only evil that springs into existence, and only evil
that ceases from existence, and his conviction of this fact is
dependent on no one besides himself. This, O Kaccana, is
what constitutes Right Belief.
That things have being, O Kaccana, constitutes one ex-
treme of doctrine; that things have no being is the other
extreme. These extremes, O Kaccana, have been avoided by
The Tathagata, and it is a middle doctrine he teaches : —
On ignorance depends karma ;
On karma depends consciousness ;
On consciousness depend name and form ;
On name and form depend the lix organs of sense ;
On the six organs of sense depends contact;
On contact depends sensation ;
On sensation depends desire ;
On desire depends attachment ;
On attachment depends existence ;
On existence depends birth ;
On birth depend old age and death, sorrow, lamentation, misery,
grief, and despair. Thus does this entire aggregation of misery arise.
677
678 BUDDHISM
But on the complete fading out and cessation of ignorance
ceases Karma;
On the cessation of karma ceases consciousness;
On the cessation of consciousness cease name and form ;
On the cessation of name and form cease the six organs of sense;
On the cessation of the six organs of sense ceases contact;
On the cessation of contact ceases sensation ;
On the cessation of sensation ceases desire;
On the cessation of desire ceases attachment;
On the cessation of attachment ceases existence ;
On the cessation of existence ceases birth ;
On the cessation of birth cease old age and death, sorrow,
lamentation, misery, grief, and despair. Thus does this entire
aggregation of misery cease,
2. — Translated from the Samyutta-Nikaya (xii. 35^)
Thus have I heard.
On a certain occasion The Blessed One was dwelling at
Savatthi in Jetavana monastery in Anathapindika's Park.
And there The Blessed One addressed the priests.
" Priests," said he.
" Lord,'' said the priests to The Blessed One in reply.
And The Blessed One spoke as follows:
" O priests, on ignorance depends karma ; . . . Thus does
this entire aggregation of misery arise."
" Reverend Sir, what are old age and death ? and what is
it has old age and death?"
" The question is not rightly put," said The Blessed One.
" O priest to say : ' What are old age and death ? and what
is it has old age and death ?' and to say : * Old age and death
are one thing, but it is another thing which has old age and
death,' is to say the same thing in different ways. If, O
priest, the dogma obtain that the soul and the body are iden-
tical, then there is no religious life; or if, O priest, the
dogma obtain that the soul is one thing and the body another,
then also there is no religious life. Both these extremes,
O priest, have been avoided by The Tathagata, and it is a
middle doctrine he teaches : * On birth depend old age and
death.' "
"Reverend Sir, what is birth? and what is it has birth?"
" The question is not rightly put," said The Blessed One.
THE MIDDLE DOCTRINE 679
^' O priest, to say : ' What is birth ? and what is it has birth ? '
and to say: ' Birth is one thing, but it is another thing which
has birth/ is to say the same thing in different ways. . If,
O priest, the dogma obtain that the soul and the body are
identical, then there is no religious life; or if, O priest, the
dogma obtain that the soul is one thing and the body another,
then also there is no religious life. Both these extremes, O
priest, have been avoided by The Tathagata, and it is a
middle doctrine he teaches : ' On existence depends birth/ ''
"Reverend Sir, what is existence? . . . attachment? . . .
desire? . . . sensation? . . . contact? . . . the six organs of
sense? . . . name and form? . . . consciousness? . . .
karma? and what is it has karma?''
" The question is not rightly put," said The Blessed One.
"O priest, to say: 'What is karma? and what is it has
karma ? ' and to say : ' Karma is one thing, but it is another
thing which has karma,' is to say the same thing in different
ways. If, O priest, the dogma obtain that the soul and the
body are identical, then there is no religious life; or if, O
priest, the dogma obtain that the soul is one thing and the
body another, then also there is no religious life. Both these
extremes, O priest, have been avoided by The Tathagata, and
it is a middle doctrine he tecches : ' On ignorance depends
karma.'
"But on the complete fading out and cessation of igno-
rance, O priest, all these refuges, puppet-shows, resorts, and
writhings, — to wit: What are old age and death? and what
is it has old age and death? or, old age and death are one
thing, but it is another thing which has old age and death;
or, the soul and the body are identical, or the soul is one
thing, and the body another, — all such refuges of whatever
kind are abandoned, uprooted, pulled out of the ground like
a palmyra-tree, and become non-existent and not liable to
spring up again in the future.
" But on the complete fading out and cessation of igno-
rance, O priest, all these refuges, puppet-shows, resorts, and
writhings, — to wit: What is birth? . . . existence? . . ,
attachment? . . . desire? . . . sensation? . . . contact? . . ,
the six organs of sense? . . . name and form? . . . conscious-
ness? . o . karma? and what is it has karma? or, karma is one
680 BUDDHISIM
tiling, but it is another thing which has karma ; or, the soul
and the body are identical, or the soul is one thing and the
body another, — all such refuges are abandoned, uprooted,
pulled out of the ground like a palmyra-tree, and become
non-existent and not liable to spring up again in the future/'
3. — Translated from the Visuddhi-Magga (chap, xvii.)
Inasmuch as it is dependently on each other and in unison
and simultaneously that the factors which constitute depend-
ence originate the elements of being, therefore did The Sage
call these factors Dependent Origination.
For the ignorance etc. which have been enumerated as
constituting dependence, when they originate any of the ele-
ments of being, namely, karma and the rest, can only do so
when dependent on each other and in case none of their num-
ber is lacking. Therefore it is dependently on each other and
in unison and simultaneously that the factors which consti-
tute dependence originate the elements of being, not by a
part of their number nor by one succeeding the other. Ac-
cordirjgly The Sage, skilful in the art of discovering the
signification of things, calls this dependence by the name of
Dependent Origination.
And in so doing, by the first of these two words is shown
the falsity of such heresies as that of the persistence of exist-
ences, and by the second word, a rejection of such heresies as
that existences cease to be, while by both together is shown
the truth.
By the first: — The word "Dependent,'' as exhibiting a full
complement of dependence and inasmuch as the elements of
being are subject to that full complement of dependence,
shows an avoidance of such heresies as that of the persist-
ence of existences, the heresies, namely, of the persistence
of existences, of uncaused existences, of existences due to an
overruling power, of self-determining existences. For what
have persistent existences, uncaused existences, etc., to do
with a full complement of dependence?
By the second word: — The word "Origination," as exhib-
iting an origination of the elements of being and inasmuch
as the elements of being originate by means of a full comple-
THE MIDDLE DOCTRINE 681
ment of dependence, shows a rejection of such heresies as
that of the annihilation of existences, the heresies, namely, of
the annihilation of existences, of nihilism, of the inefficacy
of karma. For if the elements of being are continually origi-
nating by means of an antecedent dependence, whence can
we have annihilation of existence, nihilism, and an in-
efficacy of karma?
By both together: — By the complete phrase '' Dependent
Origination," inasmuch as such and such elements of being
come into existence by means of an unbroken series of their
full complement of dependence, the truth, or middle course,
is shown. This rejects the heresy that he who experiences
the fruit of the deed is the same as the one who performed
the deed, and also rejects the converse one that he who
experiences the fruit of a deed is different from the one who
performed the deed, and leaning not to either of these
popular hypotheses, holds fast by nominalism.
KARMA
Translated from the Visuddhi-Magga (chap, xvii.)
THE kinds of karma are those already briefly men'-
tioned, as consisting of the triplet beginning with
meritorious karma and the triplet beginning with
bodily karma, making six in all.
To give them here in full, however, meritorious karma
consists of the eight meritorious thoughts which belong to
the realm of sensual pleasure and show themselves in alms-
giving, keeping the precepts, etc., and of the five meritorious
thoughts which belong to the realm of form and show them-
selves in ecstatic meditation, — making thirteen thoughts;
demeritorious karma consists of the twelve demeritorious
thoughts which show themselves in the taking of life, etc.;
and karma leading to immovability consists of the four mer-
itorious thoughts which belong to the realm of formless-
ness and show themselves in ecstatic meditation. Accord-
ingly these three karmas consist of twenty-nine thoughts.
As regards the other three, bodily karma consists of the
thoughts of the body, vocal karma of the thoughts of the
voice, mental karma of the thoughts of the mind. The object
of this triplet is to show the avenues by which meritorious
karma, etc., show themselves at the moment of the initiation
of karma.
For bodily karma consists of an even score of thoughts,
namely, of the eight meritorious thoughts which belong to
the realm of sensual pleasure and of the twelve demeritorious
ones. These by exciting gestures show themselves through
the avenue of the body.
Vocal karma is when these same thoughts by exciting
speech show themselves through the avenue of the voice.
The thoughts, however, which belong to the realm of form,
are not included, as they do not form a dependence for
subsequent consciousness. And the case is the same with
682
KARMA 683
the thoughts which belong to the realm of formlessness.
Therefore the}^ also are to be excluded from the dependence
of consciousness. However, all depend on ignorance.
Mental karma, however, consists of all the twenty-nine
thoughts, when they spring up in the mind without exciting
either gesture or speech.
Thus, when it is said that ignorance is the dependence of
the karma-triplet consisting of meritorious karma, etc., it is
to be understood that the other triplet is also included.
But it may be asked, " How can we tell that these karmas
are dependent on ignorance ? " Because they exist when
ignorance exists.
For, when a person has not abandoned the want of knowl-
edge concerning misery, etc., which is called ignorance,
then by that want of knowledge concerning misery and con-
cerning anteriority, etc., he seizes on the misery of the
round of rebirth with the idea that it is happiness and hence
begins to perform the threefold karma which is its cause;
by that want of knowledge concerning the origin of misery
and by being under the impression that thus happiness is
secured, he begins to perform karma that ministers to desire,
though such karma is really the cause of misery; and by
that want of knowledge concerning cessation and the path
and under the impression that some particular form of
existence will prove to be the cessation of misery, although
it really is not so, or that sacrifices, alarming the gods by
the greatness of his austerities, and other like procedures
are the way to cessation, although they are not such a way,
he begins to perform the threefold karma.
Moreover, through this non-abandonment of ignorance in
respect of the Four Truths, he does not know the fruition of
meritorious karma to be the misery it really is, seeing that it
IS completely overwhelmed with the calamities, birth, old age,
disease, death, etc. ; and so to obtain it he begins to perform
meritorious karma in its three divisions of bodily, vocal, and
mental karma, just as a man in love with a heavenly nymph
will throw himself down a precipice. When he does not per-
ceive that at the end of that meritorious fruition considered
to be such happiness comes the agonizing misery of change
and disappointment, he begins to perform the meritorious
684 BUDDHISM
karma above described, just as a locust will fly into the flame
of a lamp, or a man that is greedy after honey will lick the
honey-smeared edge of a knife. When he fails to perceive
the calamities due to sensual gratification and its fruition,
and, being under the impression that sensuality is happi-
ness, lives enthralled by his passions, he then begins to per-
form demeritorious karma through tlie three avenues,^ just
as a child will play with filth, or one who wishes to die will
tat poison. When he does not perceive the misery of the
change that takes place in the constituents of being, even in
the realm of formlessness, but has a perverse belief in per-
sistence, etc., he begins to perform mental karma that leads
to immovability, just as a man who has lost his way will go
after a mirage.
As, therefore, karma exists when ignorance exists but
not when it does not exist, it is to be understood that this
karma depends on ignorance. And it has been said as
follows:
*' O priests, the ignorant, uninstructed man performs meri-
torious karma, demeritorious karma, and karma leading to
immovability. But whenever, O priests, he abandons his
ignorance and acquires wisdom, he through the fading out of
ignorance and the coming into being of wisdom does not
even perform meritorious karma."
FRUITFUL AND BARREN
KARMA
I. — Translated from the Anguttara-Nikaya (iii. 33*)
[I. Fruitful Karma]
THERE are three conditions, O priests, under which
deeds are produced. And what are the three?
Covetousness is a condition under which deeds are
produced; hatred is a condition under which deeds are pro-
duced; infatuation is a condition under which deeds are
produced.
When a man's deeds, O priests, are performed through
covetousness, arise from covetousness, are occasioned by
covetousness, originate in covetousness, wherever his per-
sonahty may be, there those deeds ripen, and wherever they
ripen, there he experiences the fruition of those deeds, be
it in the present Hfe, or in some subsequent one.
When a man's deeds, O priests, are performed through
hatred, . . . are performed through infatuation, arise from
infatuation, are occasioned by infatuation, originate in in-
fatuation, wherever his personality may be, there those deeds
ripen, and wherever they ripen, there he experiences the
fruition of those deeds, be it in the present life, or in some
subsequent one.
It is like seed, O priests, that is uninjured, undecayed,
unharmed by wind or heat, and is sound, and advantageously
sown in a fertile field on well-prepared soil; if then rain
falls in due season, then, O priests, will that seed attain to
growth, increase, and development. In exactly the same
way, O priests, when a man's deeds are performed through
covetousness, arise from covetousness, are occasioned by
covetousness, originate in covetousness, wherever his per-
sonality may be, there those deeds ripen, and wherever they
685
686 BUDDHISM
ripen, there he experiences the fruition of those deeds, be
it in the present life, or in some subsequent one; when
a man's deeds are performed through hatred, . . . are
performed through infatuation, arise from infatuation,
are occasioned by infatuation, originate in infatuation,
wherever his personality may be, there those deeds ripen,
and wherever they ripen, there he experiences the fruition
of those deeds, be it in the present life, or in some subse-
quent one.
These, O priests, are the three conditions under which
deeds are produced.
[II. Barren Karma]
There are three conditions, priests, under which deeds
are produced. And what are the three? Freedom from
covetousness is a condition under which deeds are produced;
freedom from hatred is a condition under which deeds are
produced; freedom from infatuation is a condition under
which deeds are produced.
When a man's deeds, O priests, are performed without
covetousness, arise without covetousness, are occasioned
without covetousness, originate without covetousness, then,
inasmuch as covetousness is gone, those deeds are aban-
doned, uprooted, pulled out of the ground like a palmyra-tree,
and become non-existent and not liable to spring up again
in the future.
When a man's deeds, O priests, are performed without
hatred, . . . are performed without infatuation, arise with-
out infatuation, are occasioned without infatuation, originate
without infatuation, then, inasmuch as infatuation is gone,
those deeds are abandoned, uprooted, pulled out of the
ground like a palmyra-tree, and become .non-existent and
not liable to spring up again in the future.
It is like seed, O priests, that is uninjured, undecayed,
unharmed by wind or heat, and is sound, and advantageously
sown; if some one then burn it with fire and reduce it to
soot, and having reduced it to soot were then to scatter it to
the winds, or throw it into a swift-flowing river, then, O
priests, will that seed be abandoned, uprooted, pulled out of
FRUITFUL AND BARREN KARMA 667
the ground like a palmyra-tree, and become non-existent and
not liable to spring up again in the future. In exactly the
same way, O priests, when a 'man's deeds are performed
without covetousness, arise without covetousness, are occa-
sioned without covetousness, originate without covetousness,
then, inasmuch as covetousness is gone, those deeds are
abandoned, uprooted, pulled out of the ground like a pal-
myra-tree, and become non-existent and not liable to spring
up again in the future; when a man's deeds are performed
without hatred, . . • without infatuation, arise without in-
fatuation, are occasioned without infatuation, originate with-
out infatuation, then, inasmuch as infatuation is gone, those
deeds are abandoned, uprooted, pulled out of the ground
like a palmyra-tree, and become non-existent and not liable
to spring up again in the future.
These, O priests, are the three conditions under which
deeds are produced.
A wise priest knows he now must reap
The fruits of deeds of former births.
For be they many or but few,
Deeds done in cov'tousness or hate.
Or through infatuation's power,
Must bear their needful consequence.
Hence not to cov'tousness, nor hate.
Nor to infatuation's power
The wise priest yields, but knowledge seeks
And leaves the way to punishment.
2, — Translated from the Af5rguttara-Nikaya (iii. 99*)
*' O priests, if any one says that a man must reap accord-
ing to his deeds, in that case, O priests, there is no religious
life, nor is any opportunity afforded for the entire extinction
of misery. But if any one says, O priests, that the reward a
man reaps accords with his deeds, in that case, O priests,
there is a religious life, and opportunity is afforded for the
entire extinction of misery.
" We may have the case, O priests, of an individual who
does some slight deed of wickedness which brings him to
hell, or, again, O priests, we may have the case of another
individual who does the same slight deed of wickedness,
BUDDHISM
and expiates it in the present life, though it may be in a
way which appears to him not slight but grievous.
'' What kind of individual, O priests, is he whose slight
deed of wickedness brings him to hell? — Whenever, O
priests, an individual is not proficient in the management of
his body, is not proficient in the precepts, is not proficient in
concentration, is not proficient in wisdom, and is limited and
bounded, and abides in what is finite and evil : such an
individual, O priests, is he whose slight deed of wickedness
brings him to hell.
" What kind of individual, O priests, is he who does the
same slight deed of wickedness, and expiates it in the present
life, though it may be in a way which appears to him not
slight but grievous? — Whenever, O priests, an individual is
proficient in the management of his body, is proficient in the
precepts, is proficient in concentration, is proficient in wis-
dom, and is not limited, nor bounded, and abides in the uni-
versal: such an individual, O priests, is he who does the
same slight deed of wickedness, and expiates it in the present
life, though it may be in a way which appears to him not
slight but grievous.
*' It is as if, O priests, a man were to put a lump of salt
into a small cup of water. What think ye, O priests?
Would now the small amount of water in this cup be made
salt and undrinkable by the lump of salt? '*
'' Yes, Reverend Sir."
"And why?'^
" Because, Reverend Sir, there was but a small amount of
water in the cup, and so it was made salt and undrinkable
by the lump of salt."
" It is as if, O priests, a man were to throw a lump of
salt into the river Ganges. What think ye, O priests?
Would now the river Ganges be made salt and undrinkable
by the lump of salt?"
" Nay, verily. Reverend Sir."
"And why not?"
" Because, Reverend Sir, the mass of water in the river
Ganges is great, and so is not made salt and undrinkable
by the lump of salt."
" In exactly the same way, O priests, we may have the
FRUITFUL AND BARREN KARMA 689
case of an individual who does some slight deed of wicked-
ness which brings him to hell; or, again, O priests, we may
have the case of another individual who does the same
slight deed of wickedness, and expiates it in the priesent
life, though it may be in a way which appears to him not
slight but grievous.
[Repetition of paragraphs 3 and 4, above.]
" We may have, O priests, the case of one who is cast into
prison for a half-penny, for a penny, or for a hundred pence;
or, again, O priests, we may have the case of one who is not
cast into prison for a half-penny, for a penny, or for a
hundred pence.
" Who, O priests, is cast into prison for a half-penny, for
a penny, or for a hundred pence?
" Whenever, O priests, any one is poor, needy, and indi-
gent: he, O priests, is cast into prison for a half-penny, for
a penny, or for a hundred pence.
" Who, O priests, is not cast into prison for a half-penny,
for a penny, or for a hundred pence?
" Whenever, O priests, any one is rich, wealthy, and afflu-
ent: he, O priests, is not cast into prison for a half-penny,
for a penny, or for a hundred pence.
" In exactly the same way, O priests, we may have the
case of an individual who does some slight deed of wicked-
ness which brings him to hell ; or, again, O priests, we may
have the case of another individual who does the same
slight deed of wickedness, and expiates it in the present life,
though it may be in a way which appears to him not slight
but grievous.
[Repetition of paragraphs 3 and 4, above.]
*'Just as, O priests, a butcher and killer of rams will
smite one man if he steal a ram, and will bind him, and burn
him, and wreak his pleasure on him; and another who
steals a ram, he will not attack, nor bind him, nor burn him,
nor wreak his pleasure on him.
" Who is he, O priests, whom a butcher and killer of rams
will smite if he steal a ram, and will bind him, and burn
him, and wreak his pleasure on him?
"Whenever, O priests, the robber is poor, needy, and
indigent: him, O priests, a butcher and killer of rams will
HC XLV (7)
690 BUDDHISM
smite if he steal a ram, and will bind him, and burn him,
and wreak his pleasure on him.
" Who is he, O priests, whom a butcher and killer of
rams will not smite if he steal a ram, nor bind him, nor burn
him, nor wreak his pleasure on him?
" Whenever, O priests, the robber is rich, wealthy, and
affluent, a king, or a king's minister: him, O priests, a
butcher and killer of rams will not smite if he steal a ram,
nor bind him, nor burn him, nor wreak his pleasure on him.
On the contrary, he will stretch out his joined palms, and
make supplication, saying, * Sir, give me the ram, or the price
of the ram/
" In exactly the same way, O priests, we may have the
case of an individual who does some slight deed of wicked-
ness which brings him to hell; or, again, O priests, we may
have the case of another individual who does the same slight
deed of wickedness, and expiates it in the present life,
though it may be in a way which appears to him not slight
but grievous.
[Repetition of paragraphs 3 and 4, above.]
** O priests, if any one were to say that a man must
reap according to his deeds, in that case, O priests, there is
no religious life, nor is any opportunity afforded for the
entire extinction of misery. But if any one says, O priests,
that the reward a man reaps accords with his deeds, in that
case, O priests, there is a religious life, and opportunity is
afforded for the entire extinction of misery."
GOOD AND BAD KARMA
Translated from the Samyutta-Nikaya (iii. 2. 10*)
THUS have I heard.
On a certain occasion The Blessed One was dwell-
ing at Savatthi in Jetavana monastery in Anatha*
pindika's Park.
Then drew near king Pasenadi the Kosalan, at an unusual
time of day, to where The Blessed One was; and having
drawn near and greeted The Blessed One, he sat down
respectfully at one side. And king Pasenadi the Kosalan
being seated respectfully at one side, The Blessed One spoke
to him as follows:
" Pray, whence have you come, great king, at this unusual
time of day?"
"Reverend Sir, a householder who was treasurer in Sa-
vatthi has just died leaving no son, and I have come from
transferring his property to my royal palace ; and, Reverend
Sir, he had ten million pieces of gold, and silver beyond all
reckoning. But this householder, Reverend Sir, would eat
sour gruel and kanajaka, and the clothes he wore were made
of hemp . . . , and the conveyance in which he rode was a
broken-down chariot with an umbrella of leaves."
" Even so, great king ! Even so, great king ! Formerly,
great king, that householder and treasurer gave food in alms
to a Private Buddha named Tagarasikkhi. But after he had
given the order, saying, * Give food to this monk,' and had
risen from his seat and departed, he repented him of the
gift and said to himself, *It would have been better if my
slaves or my servants had had this food.' And, moreover, he
murdered his brother's only son for the sake of the inherit-
ance. Now whereas, great king, that householder and treas-
urer gave food in alms to the Private Buddha Tagarasikkhi,
as the fruit of this deed he was born seven times in a higher
state of existence, into a heavenly world; and as a further
691
692 BUDDHISM
result of this deed he has held the treasurership seven times
here in Savatthi. And whereas, great king, that householder
and treasurer repented him of the gift, and said to himself,
' It would have been better if my slaves or my servants had
had this food,' as the result of this sinful thought his mind
has been averse to sumptuous food, to sumptuous clothing,
to sumptuous equipages, to a sumptuous gratification of the
five senses. And whereas, great king, the treasurer mur-
dered his brother's only son for the sake of the inheritance,
as a result of this deed he has suffered in hell for many years,
for many hundreds of years, for many thousands of years,
for many hundreds of thousands of years; and as a further
result of this deed he has now for the seventh time died
without leaving any son and forfeited his property into the
royal treasury. But now, great king, the former merit of
this treasurer has become exhausted, and no new merit has
been accumulated, and at the present time, great king, the
treasurer is suffering in the Maha-Roruva hell."
" Reverend Sir, has the 'treasurer been reborn in the
Maha-Roruva hell?''
" Yes, great king. The Treasurer has been reborn in the
Maha-Roruva hell."
" Nor grain, nor wealth, nor store of gold and silver.
Not one amongst his women-folk and children.
Nor slave, domestic, hired man,
Nor any one that eats his bread,
Can follow him who leaves this life, ^
But all things must be left behind.
" But every deed a man performs,
With body, or with voice, or mind,
' T is this that he can call his own.
This with him take as he goes hence.
This is what follows after him,
And like a shadow ne'er departs.
" Let all, then, noble deeds perform,
A treasure-store for future weal ;
For merit gained this life within.
Will yield a blessing in the next/'
REBIRTH IS
NOT TRANSMIGRATION
I. — Translated from the Milindapafiha (71^^)
SAID the king: " Bhante Nagasena, does rebirth take
place without anything transmigrating [passing
over] ? "
" Yes, your majesty. Rebirth takes place without any-
thing transmigrating."
" How, bhante Nagasena, does rebirth take place without
anything transmigrating? Give an illustration/'
'' Suppose, your majesty, a man were to light a light
from another light; pray, would the one light have passed
over [transmigrated] to the other light?"
" Nay, verily, bhante."
" In exactly the same way, your majesty, does rebirth
take place without anything transmigrating."
" Give another illustration."
*' Do you remember, your majesty, having learnt, when
you were a boy, some verse or other from your professor of
poetry ?"
'' Yes, bhante."
" Pray, your majesty, did the verse pass over [transmi-
grate] to you from your teacher?"
'' Nay, verily, bhante."
" In exactly the same way, your majesty, does rebirth
take place without anything transmigrating."
" You are an able man, bhante Nagasena."
2. — Translated from the Milindapafiha (46*)
** Bhante Nagasena," said the king, " what is it that is
born into the next existence?"
"Your majesty," said the elder, "it is name and form
that is born into the next existence."
693
694 BUDDHISM
" Is it this same name and form that is born into the next
existence ?"
" Your majesty, it is not this same name and form that
is born into the next existence; but with this name and
form, your majesty, one does a deed — it may be good, or it
may be wicked— and by reason of this deed another name
and form is born into the next existence."
" Bhante, if it is not this same name and form that is
born into the next existence, is one not freed from* one's
evil deeds?"
"If one were not born into another existence/' said the
elder, " one would be freed from one's evil deeds ; but, your
majesty, inasmuch as one is born into another existence,
therefore is one not freed from one's evil deeds."
" Give an illustration."
" Your majesty, it is as if a man were to take away
another man's mangoes, and the owner of the mangoes w^ere
to seize him, and show him to the king, and say, * Sire, this
man hath taken away my mangoes ;' and the other were to
say, * Sire, I did not take away this man's mangoes. The
mangoes which this man planted were different mangoes
from those which I took away. I am not liable to punish-
ment.' Pray, your majesty, would the man be liable to
punishment ?"
"Assuredly, bhante, would he be liable to punishment."
" For what reason ?"
"Because, in spite of what he might say, he would be
liable to punishment for the reason that the last mangoes
derived from the first mangoes."
" In exactly the same way, your majesty, with this name
and form one does a deed — it may be good, or it may be
wicked — and by reason of this deed another name and form
is born into the next existence. Therefore is one not freed
from one's evil deeds."
" Give another illustration."
" Your majesty, it is as if a man were to take away the
rice of another man, . . . were to take away the sugar-cane,
. . . Your majesty, it is as if a man were to light a fire in
the winter-time and warm himself, and were to go off with-
out putting it out. And then the fire were to burn another
REBIRTH IS NOT TRANSMIGRATION 695
man's field, and the owner of the field were to seize him, and
show him to the king, and say, * Sire, this man has burnt up
my field ; ' and the other were to say, ' Sire, I did not set
this man's field on fire. The fire which I failed to put out
was a different one from the one which has burnt up this
man's field. I am not liable to punishment.' Pray, your
majesty, would the man be liable to punishment?"
" Assuredly, bhante, would he be liable to punishment."
** For what reason ?"
" Because, in spite of what he might say, the man would
be liable to punishment for the reason that the last fire
derived from the first fire."
"In exactly the same way, your majesty, with this name
and form one does a deed — it may be good, or it may be
wicked — and by reason of this deed another name and form
is born into the next existence. Therefore is one not freed
from one's evil deeds."
" Give another illustration."
" Your majesty, it is as if a man were to ascend to the
top story of a house with a light, and eat there; and the
light in burning were to set fire to the thatch ; and the thatch
in burning were to set fire to the house; and the house in
burning were to set fire to the village; and the people of the
village were to seize him, and say, * Why, O man, did you
set fire to the village?' and he were to say, *I did not set
fire to the village. The fire of the lamp by whose light I ate
was a different one from the one which set fire to the vil-
lage;' and they, quarreling, were to come to youu Whose
cause, your majesty, would you sustain?"
" That of the people of the village, bhante."
"And why?"
" Because, in spite of what the man might say, the latter
fire sprang from the former."
"In exactly the same way, your majesty, although the
name and form which is born into the next existence is dif-
ferent from the name and form which is to end at death,
nevertheless, it is sprung from it. Therefore is one not freed
from one's evil deeds."
" Give another illustration."
" Your majesty, it is as if a man were to choose a young
696 BaDDHISM
girl in marriage, and having paid the purchase-money, were
to go off; and she subsequently were to grow up and become
marriageable; and then another man were to pay the pur-
chase-money for her, and marry her; and the first man were
to return, and say, 'O man, why did you marry my wife?'
and the other were to say, * I did not marry your wife. The
young, tender girl whom you chose in marriage, and for
whom you paid purchase-money, was a different person from
this grown-up and marriageable girl whom I have chosen in
marriage, and for whom I have paid purchase-money;' and
they, quarreling, were to come to you. Whose cause, your
majesty, would you sustain?"
*^That of the first man."
"And why?"
*' Because, in spite of what the second man might say, the
grown-up girl sprang from the other."
"In exactly the same way, your majesty, although the
name and form which is born into the next existence is dif-
ferent from the name and form which is to end at death,
nevertheless, it is sprung from it. Therefore is one not freed
from one's evil deeds."
" Give another illustration."
** Your majesty, it is as if a man were to buy from a cow-
herd a pot of milk, and were to leave it with the cowherd,
and go off, thinking he would come the next day and take it.
And on the next day it were to turn into sour cream; and
the man were to come back, and say, ' Give me the pot of
milk.' And the other were to show him the sour cream ; and
the first man were to say, ' I did not buy sour cream from
you. Give me the pot of milk.' And the cowherd were to
say, * While you were gone, your milk turned into sour
cream;' and they, quarreling, were to come to you. Whose
cause, your majesty, would you sustain?"
" That of the cowherd, bhante."
"And why?"
" Because, in spite of what the man might say, the one
sprang from the other."
" In exactly the same way, your majesty, although the
name and form which is born into the next existence is dif-
ferent from the name ^nd form which is to end at deaths
REBIRTH IS NOT TRANSMIGRATION 697
nevertheless, it is sprung from it. Therefore is one not freed
from one's evil deeds."
" You are an able man, bhante Nagasena."
3. — Translated from the Visuddhi-Magga (chap, xvii.)
It is only elements of being possessing a dependence that
arrive at a new existence: none transmigrated from the last
existence, nor are they in the new existence without causes
contained in the old. By this is said that it is only elements
of being, with form or without, but possessing a dependence,
that arrive at a new existence. There is no entity, no living
principle; no elements of being transmigrated from the last
existence into the present one; nor, on the other hand, do
they appear in the present existence without causes in that
one. This we will now make plain by considering birth and
death as they occur every day among men.
For when, in any existence, one arrives at the gate of
death, either in the natural course of things or through vio-
lence; and when, by a concourse of intolerable, death-dealing
pains, all the members, both great and small, are loosened
and wrenched apart in every joint and ligament; and the
body, like a green palm-leaf exposed to the sun, dries up by
degrees ; and the eye-sight and the other senses fail ; and the
power of feeling, and the power of thinking, and vitality are
making the last stand in the heart — then consciousness
residing in that last refuge, the heart, continues to exist by
virtue of karma, otherwise called the predispositions. This
karma, however, still retains something of what it depends
on, and consists of such former deeds as were weighty, much
practised, and are now close at hand; or else this karma
creates a reflex of itself or of the new mode of life now be-
ing entered upon, and it is with this as its object that con-
sciousness continues to exist.
Now while the consciousness still subsists, inasmuch as
desire and ignorance have not been abandoned and the evil
of the object is hidden by that ignorance, desire inclines the
consciousness to the object; and the karma that sprang up
along with the consciousness impels it toward the object.
This consciousness being in its series thus inclined toward
698 BUDDHISM
the object by desire, and impelled toward it by karma, like
a man who swings himself over a ditch by means of a rope
hanging from a tree on the hither bank, quits its first resting-
place and continues to subsist in dependence on objects of
sense and other things, and either does or does not light on
another resting-place created by karma. Here the former
consciousness, from its passing out of existence, is called
passing away, and the latter, from its being reborn into a
new existence, is called rebirth. But it is to be understood
that this latter consciousness did not come to the present
existence from the previous one, and also that it is only to
causes contained in the old existence, — namely, to karma
called the predispositions, to inclination, an object, etc., — that
its present appearance is due.
As illustrations here may serve
Echoes and other similes.
Nor sameness, nor diversity,
Can from that series take their rise.
As illustrations of how consciousness does not come over
from the last existence into the present, and how it springs
up by means of causes belonging to the former existence,
here may serve echoes, light the impressions of a seal, and
reflections in a mirror. For as echoes, light, the impres-
sions of a seal, and shadows have sound, etc., for their causes,
and exist without having come from elsewhere, just so is it
with this mind.
Moreover
Nor sameness, nor diversity.
Can from that series take their rise.
For if, in a continuous series, an absolute sameness obtained,
then could sour cream not arise from milk; while, on the
other hand, if there were an absolute diversity, then could
not a milk-owner obtain sour cream. The same argument
holds good in regard to all causes and effects. This being
so, it would be more correct not to use the popular mode of
stating the case, but that would not be desirable. Therefore,
we must merely guard ourselves from supposing that there
is here either an absolute sameness or an absolute diversity.
Here some one will say,
REBIRTH IS NOT TRANSMIGRATION 699
'This explanation is not a good one. For is it not true
that if there be no transmigration, and both the Groups, and
the fruitful karma which belong to this existence in the
world of men cease, nor arrive in the new existence, the fruit
of this karma would then be borne by a different thing from
that which produced the karma itself? If the reaper ceased
to exist, it would not be he experienced the fruit. There-
fore this position is not good."
The following quotation will answer this:
" The series which doth bear a fruit,
Is not the same nor something else.
The fabricating power in seeds
Will show the meaning of this word."
For when the fruit arises in a series, as absolute sameness
and absolute diversity are both excluded, it cannot be said
that the fruit is borne by the same thing nor yet by something
else.
The fabricating power in seeds will show this. For when
the fabricating power in the seed of mangoes and other
plants operate, inasmuch as any particular kind of fruit is
dependent on the previous part of its series, it cannot come
from other seeds, nor in dependence on other fabricating
powers; nor yet is it those other seeds, or those other fabri-
cating powers, which arrive at fruition. Such is to be under-
stood to be the nature of the present case. Also when
education, training, and medicaments have been applied to
the body of a young person, the fruit will appear in after
time in the mature body, etc. Thus is the sense to be un-
derstood.
Now as to what was said, " If the reaper ceased to exist,
it would not be he experienced the fruit,'' consider the
following:
" As when *t is said, * The tree bears fruit,'
As soon as fruit on it appears; / ;^,
Just so the Groups are reapers called, '
As soon as karma's fruit springs up."
Just as in the case of those elements of being which go
under the name of tree, as soon as at any point the fruit
springs up, it is then said, '" The tree bears fruit/' or, " The
700 BUDDHISM
tree has fructified '^ — so also in the case of those Groups
which go under the name of " god" or ''man," when a frui-
tion of happiness or misery springs up at any point, then it
is said, " That god or man is happy or miserable." There-
fore is it that we have here no need of any other reaper.
4. — Translated from the Visuddhi-Magga (chap, xvii.)
He, then, that has no clear idea of death and does not
master the fact that death everywhere consists in the dissolu-
tion of the Groups, he comes to a variety of conclusions,
such as, *' A living entity dies and transmigrates into another
body."
He that has no clear idea of rebirth and does not master
the fact that the appearance of the Groups everywhere con-
stitutes rebirth, he comes to a variety of conclusions, such aSj,
*'A living entity is born and has obtained a new body."
5. — Translated from the Visuddhi-Magga (chap, xxi.)
Therefore have the ancients said :
" ' The Groups break up, and only they,' the wise say,
* And death consisteth in their dissolution.'
The thoughtful man of insight sees them vanish ;
They're like the jewel shattered by the diamond."
DEATH'S MESSENGERS
I. — Translated from the Aiiguttara-Nikaya (iii. 35^)
DEATH has three messengers, O priests. And what
are the three?
Suppose, O priests, one does evil with his body,
does evil with his voice, does evil with his mind. Having
done evil with his body, done evil with his voice, and done
evil with his mind, he arrives after the vdissolution of the
body, after death, at a place of punishment, a place of suffer-
ing, perdition, hell. Then, O priests, the guardians of hell
seize him by the arms at every point, and they show him to
Yama, the ruler of the dead, saying,
" Sire, this man did not do his duty to his friends, to his
parents, to the monks, or to the Brahmans, nor did he honor
his elders among his kinsfolk. Let your majesty inflict pun-
ishment upon him.''
Then, O priests, king Yama questions, sounds, and ad-
dresses him touching the first of death's messengers.
" O man ! Did you not see the first of death's messengers
visibly appear among men?"
He replies, '' Lord, I did not."
Then, O priests, king Yama says to him, " O man ! Did
you not see among men a woman or a man, eiglity or ninety
or a hundred years of age, decrepit, crooked as the curved
rafter of a gable roof, bowed down, leaning on a staff,
trembling ? he Vv^alked, miserable, with youth long fled,
broken-toothed, gray-haired and nearly bald, tottering, with
wrinkled brow, and blotched with freckles ? ''
He replies, " Lord, I did."
Then, O priests, kin^^ Yama says to him, " O man ! Did
it not occur to you, being a person of m.ature intelligence and
years, 'I also am subject to old age, and in no way exempt.
Com.e now! I will act nobly with body, voice, and mind'?"
He replies, " Lord, I could not. Lord, I did not think."
701
m BUDDHISM
Then, O priests, king Yama says to him, *'0 man!
Through thoughtlessness you failed to act nobly with body,
voice, and mind. Verily, it shall be done unto you, O man,
in accordance with your thoughtlessness. And it was not
your mother who did this wickedness, nor was it your father,
nor your brother, nor your sister, nor your friends and com-
panions, nor your relatives and kinsfolk, nor the deities, nor
the monks and Brahmans; but it was you yourself who did
this wickedness, and you alone shall feel its consequences."
Then, O priests, when king Yama has questioned, sounded,
and addressed him touching the first of death's messengers,
he questions, sounds, and addresses him touching the second
of death's messengers.
" O man ! Did you not see the second of death's messen-
gers visibly appear among men ? "
He replies, " Lord, I did not."
Then, O priests, king Yama says to him, " O man ! Did
you not see among men women or men, diseased, suffering,
grievously sick, rolling in their own filth, who when lying
down had to be lifted up by others, and by others had to be
laid down again?"
He replies, " Lord, I did."
Then, O priests, king Yama says to him, " O man ! Did
it not occur to you, being a person of mature intelligence and
years, 'I also am subject to disease, and in no way exempt.
Come now ! I will act nobly with body, voice, and mind ' ? "
He replies, "Lord, I could not. Lord, I did not think."
Then, O priests, king Yama says to him, " O man !
Through thoughtlessness you failed to act nobly with body,
voice, and mind. Verily, it shall be done unto you, O man,
in accordance with your thoughtlessness. And it was not
your mother who did this wickedness, nor was it your father,
nor your brother, nor your sister, nor your friends and com-
panions, nor your relatives and kinsfolk, nor the deities, nor
the monks and Brahmans; but it was you yourself who did
this wickedness, and you alone shall feel its consequences."
Then, O priests, when king Yama has questioned, sounded,
and addressed him touching the second of death's messen-
gers, he questions, sounds, and addresses him touching the
third of death's messengers.
DEATH'S MESSENGERS 703
*' O man ! Did you not see the third o£ death's messen-
gers visibly appear among men ? "
He replies, " Lord, I did not."^
Then, O priests, king Yama says to him, "O man! Did
you not see among men a woman or a man that has been one
day dead, or two days dead, or three days dead, and had
become swollen, black, and full of putridity?"
He replies, " Lord, I did/'
Then, O priests, king Yama says to him, " O man f Did
it not occur to you, being a person of mature intelligence and
years, * I also am subject to death, and in no way exempt.
Come now! I will act nobly with body, voice, and mind'?"
He replies, " Lord, I could not. Lord, I did not think."
Then, O priests, king Yama says to him, " O man !
Through thoughtlessness you failed to act nobly with body,
voice, and mind. Verily, it shall be done unto you, O man,
in accordance with your thoughtlessness. And it was not
your mother who did this wickedness, nor was it your father,
nor your brother, nor your sister, nor your friends and com-
panions, nor your relatives and kinsfolk, nor the deities, nor
the monks and Brahmans; but it was you yourself who did
this wickedness, and you alone shall feel its consequences."
Then, O priests, when king Yama has questioned, sounded,
and addressed him touching the third of death's messengers,
he becomes silent
Then, O priests, the guardians of hell inflict on him the
torture called the fivefold pinion: they force a heated iron
stake through his hand; they force a heated iron stake
through his other hand; they force a heated iron stake
through his foot; they force a heated iron stake through his
other foot; they force a heated iron stake through the middle
of his breast. There he experiences grievous, severe, sharp,
and bitter pains ; but he does not die so long as that wicked-
ness is unexhausted.
Then, O priests, the guardians of hell lay him down, and
hack him with axes* There he experiences grievous, severe,
sharp, and bitter pains; but he does not die so long as that
wickedness is unexhausted.
Then, O priests, the guardians of hell place him feet up,
head down, and hack him with hatchets. There he experi-
704 BUDDHISM
ences grievous, severe, sharp, and bitter pains; bat he does
not die so long as that wickedness is unexhausted.
Then, O priests, the guardians of hell harness him to a
chariot, and they make him go forward and they make him
go back over ground that is blazing, flaming, and glowing.
There he experiences grievous, severe, sharp, and bitter
pains; but he does not die so long as that wickedness is
unexhausted.
Then, O priests, the guardians of hell make him ascend
and make him descend an immense, blazing, flaming, and
glowing mountain of live coals. There he experiences griev-
ous, severe, sharp, and bitter pains; but he does not die so
long as that wickedness is unexhausted.
Then, O priests, the guardians of hell take him feet up,
head down, and throw him into a heated iron kettle that is
blazing, flaming, and glowing. There he cooks and sizzles.
A.nd while he there cooks and sizzles, he goes once upwards,
once downwards, and once sideways. There he experi-
ences grievous, severe, sharp, and bitter pains; but he does
not die so long as that wickedness is unexhausted.
Then, O priests, the guardians of hell throw him into
the chiefest of the hells. Now this chiefest of the hells,
O priests, is
Symmetrical, and square in shape,
Four-gated, into parts laid off.
Of iron is its bounding wall,
An iron roof doth close it in;
And of its glowing iron floor
The light with dazzling brilliancy
Spreads for a hundred leagues around.
And ever and for ay abides.
In former times, O priests, king Yama thought to him*
self, " All they, alas, who are guilty of wicked deeds in the
world must suffer such horrible and manifold torture ! O
that I may become a man and a Tathagata arise in the world,
a holy. Supreme Buddha, and that I may sit at the feet of
The Blessed One and The Blessed One teach me the Doc-
trine, and I come to understand the Doctrine of The Blessed
One ! "
Now this, O priests, that I tell you, I did not get from
DEATH'S MESSENGERS 705
any one else, be he monk or Brahman ; but, O priests, what
I by myself, unassisted, have known, and seen, and learnt,
that I tell you.
All they who thoughtless are, nor heed.
What time death's messengers appear.
Must long the pangs of suffering feel
In some base body habiting.
But all those good and holy men.
What time they see death's messengers,
Behave not thoughtless, but give heed
To what the Noble Doctrine says ;
And in attachment frighted see
Of birth and death the fertile source,
And from attachment free themselves.
Thus birth and death extinguishing.
Secure and happy ones are they,
Released from all this fleeting show;
Exempted from all sin and fear.
All misery have they overcome.
-Reprinted from Mrs. Piozzi's (Thrale's) Autobiography (ed. Hay
ward, Ticknor and Fields, Boston, 1861;, vol. ii. p. 247
THE THREE WARNINGS
A TALE
The tree of deepest root is found
Least willing still to quit the ground ;
'T was therefore said by ancient sages.
That love of life increased with years.
So much, that in our latter stages.
When pains grow sharp and sickness rages.
The greatest love of life appears.
This greatest affection to believe.
Which all confess, but few perceive,
If old affections can't prevail.
Be pleased to hear a modern tale.
When sports went round, and all were gay,
On neighbor Dobson's wedding-day.
Death called aside the jocund groom,
With him into another room ;
And looking grave, you must, says he,
Quit your sweet bride, and come with me
With you, and quit my Susan's side?
With you ! the hapless husband cried :
Young as I am; 't is monstrous hard;
706 BUDDHISM
Besides, in truth, I 'm not prepared s
My thoughts on other matters go.
This is my wedding night, you know.
What more he urged I have not heard,
His reasons could not well be stronger.
So Death the poor delinquent spared,
And left to live a little longer.
Yet calling up a serious look.
His hour-glass trembled while he spoke.
Neighbor, he said, farewell. No more
Shall Death disturb your mirthful hour.
And further, to avoid all blame
Of cruelty upon my name.
To give you time for preparation.
And fit you foi your future station.
Three several warnings you shall have
Before you 're summoned to the grave :
Willing, for once, I '11 quit my prey,
And grant a kind reprieve;
In hopes you 11 have no more to say
But when I call again this way,
Well pleased the world will leave.
To these conditions both consented,
And parted perfectly contented.
What next the hero of ouj tale befell,
How long he lived, how wise., how well,
How roundly he pursued his course,
And smoked his pipe, and stroked his horsCc
The willing muse shall tell:
He chaffered then, he bought, he sold,
Nor once perceived his growing old.
Nor thought of Death as near ;
His friends not false, his wife no shrew.
Many his gains, his children few.
He passed his hours in peace ;
But while he viewed his wealth increase.
While thus along life's dusty road
The beaten track content he trod,
Old time whose haste no mortal spares
Uncalled, unheeded, unawares.
Brought him on his eightieth year.
And now one night in musing mood.
As all alone he sate,
Th' unwelcome messenger of fate
Once more before him stood.
Half stilled with anger and surprise,
So soon returned ! old Dobson cries.
So soon, d' ye call it I Death replies :
Surely, my friend, you 're but in jest;
DEATH'S MESSENGERS 707
Since I was here before
*T is six-and-thirty years at least.
And you are now fourscore.
So much the worse, the clown rejoined.
To spare the aged would be kind;
However, see your search be legal
And your authority, — Is 't regal ?
Else you are come on a fool's errand,
With but a secretary's warrant.
Besides, you promised me three warnings,
Which I have looked for nights and mornings;
But for that loss of time and ease
I can recover damages.
I know, cries Death, that at the best,
I seldom am a welcome guest ;
But don't be captious, friend, at least;
I little thought you 'd still be able
To stump about your farm and stable;
Your years have run to a great length,
I wish you joy though of your strength.
Hold, says the farmer, not so fast,
I have been lame these four years past.
And no great wonder. Death replies;
However, you still keep your eyes,
And sure to see one's loves and friends.
For legs and arms would make amends.
Perhaps, says Dobson, so it might.
But, latterly, I 've lost my sight.
This IS a shocking story, faith.
Yet there 's some comfort still, says Death;
Each strives your sadness to amuse,
I warrant you have all the news.
There 's none, cries he, and 14 there were,
I Ve grown so deaf, I could not hear.
Nay then, the spectre stern rejoined,
These are unjustifiable yearnings ;
If you are lame and deaf and blind.
You Ve had your three sufficient warnings
So come along, no more we *11 part :
He said, and touched him with his dart;
And now old Dobson, turning pale,
Yields to his fate, — so ends my tale.
THE DEVOTED WIFE
Translated from the Dhammapada, and from Buddhaghosa's
comment
While eagerly man culls life's flowers,
With all his faculties intent,
Of pleasure still insatiate —
Death comes and overpowereth him.
^^YJTYHILE eagerly man culls life's flowers," This doc-
1^1/ trinal instruction was given by The Teacher while
dwelling at Savatthi, and it was concerning a
woman called Husband-honorer. The affair began in the
Heaven of the Suite of the Thirty-three.
They say that a god of that heaven named Garland-
wearer went to his pleasure-grounds in company with a
thousand celestial nymphs. Five hundred of these goddesses
ascended trees and threv/ down flowers, while five hundred
picked up the flowers that were thrown down and decked
the god therewith. One of these goddesses, while on the
bough of a tree, fell from that existence, her body vanishing
like the flame of a lamp.
Then she was conceived in a high-caste family of Savatthi,
and was born with a reminiscence of her previous existences.
And saying to herself, '' I am the wife of the god Garland-
wearer,'' she made offerings of perfumes, garlands, and the
like, with the prayer that in her next rebirth she might again
be with her husband. And when at the age of sixteen years
she married into another family, with ticket-food, and fort-
nightly food, she continued to give alms, saying, "May this
prove efficacious in bringing about my rebirth with my
husband.''
Thereupon the priests gave her the name of Husband-
honorer, for they said : " She works early and late, and her
only desire is for her husband."
Husband-honorer continually took care of the hall where
70S
THE DEVOTED WIFE 709
the priests sat. She brought forward the drinking water,
and spread out the mats to sit on. And when other people
were desirous of giving ticket-food and other alms, they
would bring it to her, and say, " Dear lady, prepare this for
the congregation of the priests.'' And by going to and fro
in this m-:nner, she acquired the fifty-six salutary qualities,
all at one time.
Then she conceived, and at the end of ten lunar months
she brought forth a son; and when he was old enough to
walk, another, until she had four sons.
One day, after she had given alms and offerings, and had
listened to the Doctrine, and kept the precepts, she died
toward night-fall from a sudden disease, and was reborn into
the presence of her husband.
The Ocher goddesses had continued to deck the god
throughout the whole interval.
" We have not seen you since morning," said the god.
*' Where have you been ? ''
" I fell from this existence, my lord."
" Are you in earnest ? ''
" It was precisely so, my lord."
" Where were you born ? "
*' At Savatthi, in a family of high caste."
'* How long were you there? "
" My lord, at the end of ten months I issued from my
mother's womb, and at the age of sixteen years I married
into another family ; and having borne four sons, and having
given gifts and done other meritorious deeds with the prayer
that I might again be with you, I have been born into your
presence."
"How long is the life of men?"
" Only a hundred years."
"Is that all?"
" Yes, my lord."
" If that is the length of life to which men are born, pray,
now, do they pass the time asleep and reckless, or do they
give gifts and do other meritorious deeds?"
" Nothing of the kind, my lord. Men are always reck-
less, as if they were born to a life of an incalculable number
of years, and were never to grow old and die."
710 BUDDHISM
At this the god Garland-wearer became exceedingly agi«
tated.
** Men, it appears, are born to a life of only one hundred
years, yet they recklessly lie down and sleep away their time.
When will they ever get free from misery ? ''
A hundred of our years make one day and night of the
Gods of the Suite of the Thirty-three; thirty such days and
nights their month; and twelve such months their year.
And the length of their lives is a thousand such celestial
years, or in human notation thirty-six million years. Thus
for that god not one day has passed; but like a moment had
the interval seemed to him. And thus he thought, *' Reck-
lessness for short-lived men is extremely unsuitable."
On the next day, when the priests entered the village,
they found the hall had not been looked after ; the mats had
not been spread, and the drinking water had not been placed.
Then they inquired,
"Where is Husband-honorer ? '*
" Reverend sirs, how could you expect to see her ? Yes-
terday, after your worships had eaten and departed, she died
at even-tide.'''
When the priests heard this, the unconverted among
them, calling to mind her benefactions, were unable to re-
strain their tears, while those in whom depravity had come
to an end had their elements of being agitated.
After breakfast they returned to the monastery, and made
inquiry of The Teacher:
" Reverend Sir, Husband-honorer worked early and late
doing many kinds of meritorious deeds, and prayed only for
her husband. Now she is dead. Where, pray, has she been
reborn ? "
" With her husband, O priests."
" But, Reverend Sir, she is not with her husband."
" O priests, it was not this husband she was praying for.
She had a husband named Garland-wearer, a God of the
Suite of the Thirty-three, and fell from that existence while
he was decorating himself with flowers. Now she has re-
turned and been born again at his side."
"Reverend Sir, is it really so?"
" Assuredly, O priests,"
THE DEVOTED WIFK 711
*' Alas, Reverend Sir, how very short is the life of all
creatures! In the morning she waited on us, and in the
evening a disease attacked her, and she died."
"Assuredly, O priests," said The Teacher, "the life of
creatures is indeed short. And thus it is that death gets
creatures into his power, and drags them away howling and
weeping, and still unsated in their senses and lusts,"
So saying, he pronounced the following stanza:
** While eagerly man culls life's flowers.
With all his faculties intent,
Of pleasure still insatiate —
Death comes and overpowereth him."
THE HARE-MARK IN
THE MOON
Translated from the Jitaka (iii. 51^^), and constituting
Birth-Story 316
^' CyOME red-fish have /, seven in alV This was re-
i^ lated by The Teacher while dwelling in Jetavana
monastery; and it was concerning a donation of
all the requisites to the congregation of the priests.
It seems that a householder of Savatthi prepared a dona-
tion of all the requisites for The Buddha and for the Order.
At the door of his house he had a pavilion built and gotten
ready, and having invited The Buddha and the congregation
of the priests, he made them sit down on costly seats which /
had been spread for them in the pavilion, and gave them an
excellent repast of savory dishes. Then he invited them
again for the next day, and again for the next, until he had
invited them seven times. And on the seventh day he made
the donation of all the requisites to The Buddha and to five
hundred priests.
At the end of the breakfast The Teacher returned thanks
and said,
" Layman, it is fitting that you thus manifest a hearty
zeal; for this alms-giving was also the custom of the wise of
old time. For the wise of old time surrendered their own
lives to chance suppliants, and gave their own flesh to be
eaten."
Then, at the request of the householder, he related the
by-gone occurrence: — ►
Once upon a time, when Brahmadatta was ruling at
Benares, the Future Buddha was born as a hare, and dwelt
in a wood. Now oa one side of this wood was a mountain,
on another a river, and on another a border village. And
712
THE HARE-MARK IN THE MOON m
there were three other animals that were his comrades — a
monkey, a jackal, and an otter. These four v/ise creatures
dwelt together, catching their prey each in his own hunting
ground, and at night resorting together And the wise hare
would exhort the other three, and teach them the Doctrine,
saying, " Give alms, keep the precepts, and observe fast-
days." Then the three would approve of his admonition, and
go each to his own lair in the thicket, and spend the night.
Time was going by in this manner, when one day the
Future Buddha looked up into the sky and saw the moon,
and perceived that the next day would be fast-day. Then
said he to the others,
" To-morrow is fast-day. Do you three keep the precepts
and observe the day; and as alms given while keeping the
precepts bring great reward, if any suppliants present them-
selves, give them to eat of your own food."
"Very well," said they, and passed the night in theil
lairs.
On the next day the otter started out early, and went to
the banks of the Ganges to hunt for prey. Now a fisherman
had caught seven red-fish and strung them on a vine, and
buried them in the sand on the banks of the Ganges, and
had then gone on down-stream catching fish as he went.
The otter smelt the fishy odor, and scraping away the sand,
perceived the fish and drew them out. Then he called out
three times, "Does any one own these?" and when he saw
no owner, he bit hold of the vine with his teeth, and drew
them to his lair in the thicket. There he lay down, remem-
bering that he was keeping the precepts, and thinking, " I
will eat these at the proper time."
And the jackal also went out to hunt for prey, and found
in the hut of a field-watcher two spits of meat, and one
Iguana, and a jar of sour cream. Then he called out three
times, "Does any one own these?" and when he saw no
owner, he placed the cord that served as a handle for the jar
of sour cream about his neck, took hold of the spits of meat
and of the iguana with his teeth, and brought them home,
and placed them in his lair in the thicket. Then he lay
down, remembering that he was keeping the precepts, and
thinking, ** I will eat these at the proper time."
714 BUDDHISM
And the monkey also, entering the forest, fetched home a
bunch of mangoes, and placed them in his lair in the thicket.
Then he lay down, remembering that he was keeping the
precepts, and thinking, " I will eat these at the proper time."
The Future Buddha, however, remained in his thicket,
thinking, " At the proper time I will go out and eat dabba^-
grass.'' Then he thought,
"If any suppliants come, they will not want to eat grass,
and I have no sesamum, rice, or other such food. If any
suppliant comes, I will give him of my own flesh.'*
Such fieriness of zeal in keeping the precepts caused the
marble throne of Sakka to grow hot. Then, looking care-
fully, Sakka discovered the cause, and proposed to himself
to try the hare. And disguised as a Brahman, he went first
to the lair of the otter.
"Brahman, why stand you there?" said the otter.
Said he, " Pandit, if I could but get something to eat, I
would keep fast-day vows, and perform the duties of a
monk."
" Very well," said the otter ; " I will give you food." And
he addressed him with the first stanza:
** Some red-fish have I, seven in all.
Found stranded on the river bank.
All these, O Brahman, are my own ;
Come eat, and dwell within this wood.**
" I will return a little later," said the Brahman ; " let the
matter rest until to-morrow."
Then he went to the jackal. And the latter also asking,
"Why stand you there?" the Brahman answered the same
as before.
"Very well," said the jackal; "I will give you some
food." And he addressed him with the second stanza:
" A watchman guards the field close by.
His supper have I ta'en away;
Two spits of meat, iguana one.
One dish of butter clarified.
All these, O Brahman, are my own ;
Cotne eat, and dwell within this wood.**
^ Name of various kinds of grasses used tor sacrificial purposes
THE HARE-MARK IN THE MOON 715
*' I will return a little later," said the Brahman ; " let the
matter rest until to-morrow/'
Then he went to the monkey. And the latter also, ask-
ing, "Why stand you there?'' the Brahman answered the
same as before.
" Very well," said the monkey ; " I will give you some
food." And he addressed him with the third stanza:
** Ripe mangoes, water clear and cold,
And cool and pleasant woodland shade-
All these, O Brahman, are my own ;
Come eat, and dwell within this wood."
" I will return a little later," said the Brahman ; " let the
matter rest until to-morrow."
Then he went to the wise hare. And he also asking,
"Why stand you there?" the Brahman answered the same
as before.
The Future Buddha was delighted. " Brahman," said he,
"you have done well in coming to me for food. To-day I
will give alms such as I never gave before; and you will
not have broken the precepts by destroying life. Go, my
friend, and gather wood, and when you have made a bed of
coals, come and tell me. I will sacrifice my life by jumping
into the bed of live coals. And as soon as my body is cooked,
do you eat of my flesh, and perform the duties of a monk."
And he addressed him with the fourth stanza :
** The hare no seed of sesamum
Doth own, nor beans, nor winnowed rice.
But soon my flesh this fire shall roast ;
Then eat, and dwell within this wood."
When Sakka heard this speech, he made a heap of live
coals by his superhuman power, and came and told the
Future Buddha. The latter rose from his couch of dabba-
grass, and went to the spot. And saying, '' If there are any
insects in my fur, I must not let them die," he shook himself
three times. Then throwing his whole body into the jaws of
his liberality, he jumped into the bed of coals, as delighted
in mind as a royal flamingo when he alights in a cluster of
lotuses. The fire, however, was unable to make hot so much
716 BUDDHISM
as a hair-pore of the Future Buddha's body. He felt as if he
had entered the abode of cold above the clouds.
Then, addressing Sakka, he said,
" Brahman, the fire yoii have made is exceeding cold, and
is not able to make hot so much as a hair-pore of my bod}'.
What does it mean ? "
" Pandit, I am no Brahman ; I am Sakka, come to trj
you."
" Sakka, your efforts are useless ; for if all beings who
dwell in the world were to try me in respect of my liberality,
they would not discover in me any unwillingness to give."
Thus the Future Buddha thundered.
" Wise hare,'' said then Sakka, " let your virtue be pro-
claimed to the end of this world-cycle." And taking a moun-
tain, he squeezed it, and with the juice drew the outline of
a hare in the disk of the moon. Then in that wood, and in
that thicket, he placed the Future Buddha on some tender
dabba-grass, and taking leave of him, departed to his own
celestial abode.
And these four wise creatures lived happily and harmo-
niously, and kept the precepts, and observed fast-days, and
passed away according to their deeds.
When The Teacher had given this instruction, he ex-
pounded the truth, and identified the characters of the
Birth-Story: [At the close of the exposition of the truths,
the householder who had given all the requisites became
established in the fruit of conversion.]
" In that existence the otter was Ananda, the jackal was
Moggallana, the monkey was Sariputta, while the wise hare
was I myself."
The Hare Birth-Storyo
rp
THE WAY OF PURITY
Translated from the Visuddhi-Magga (chap. i.)«
HEREFORE has The Blessed One said:
** What man his conduct guardeth, and hath wisdom,
And thoughts and v/isdom traineth well.
The strenuous and the able priest.
He disentangles all this snarl.**
When it is said hath wisdom, there is meant a wisdom
for which he does not need to strive. For it cornes to him
through the power of his deeds in a former existence.
The strenuous and the able priest, Perseveringly by
means of the above-mentioned heroism, and intelligently
through the force of his wisdom, should he guard his con-
duct, and train himself in the quiescence and insight indi-
cated by the words thoughts and wisdom.
Thus does The Blessed One reveal the Way of Purity
under the heads of conduct, concentration, and wisdom.
Thus does he indicate the three disciplines, a thrice noble
religion, the advent of the threefold knowledge, etc., the
avoidance of the two extremes and the adoption of the mid-
dle course of conduct, the means of escape from the lower
and other states of existence, the threefold abandonment of
the corruptions, the three hostilities, the purification from tne
three corruptions, and the attainment of conversion and of
the other degrees of sanctification.
And how?
By conduct is indicated the discipline in elevated con-
duct; by concentration, the discipline in elevated thoughts;
and by wisdom, the discipline in elevated wisdom.
By conduct, again, is indicated the nobleness of this relig-
Jon in its beginning. The fact that conduct is the beginning
of this religion appears from the passage, " What is the first
of the meritorious qualities? Purity of conduct." And again
717
718 BUDDHISM
from that other, which begins by saying, "It is the non-
performance of any wickedness." And it is noble because
it entails no remorse or other like evils.
By concentration is indicated its nobleness in the middle.
The fact that concentration is the middle of this religion
appears from the passage which begins by saying, " It is
richness in merit." It is noble because it brings one into
the possession of the magical powers and other blessings.
By wisdom is indicated its nobleness at the end. The
fact that wisdom is the end of this religion appears from the
passage,
" To cleanse and purify the thoughts,
•T is this the holy Buddhas teach,"
and from the fact that there is nothing higher than wisdom.
It is noble because it brings about imperturbability whether
in respect of things pleasant or unpleasant. As it is said:
*' Even as the dense and solid rock
Cannot be stirred by wind and storm;
Even so the wise cannot be moved
By voice of blame or voice of praise."
By conduct, again, is indicated the advent of the threefold
knowledge. For by virtuous conduct one acquires the three-
fold knowledge, but gets no further. By concentration is
indicated the advent of the Six High Powers. For by con-
centration one acquires the Six High Powers, but gets no
further. By wisdom is indicated the advent of the four ana-
lytical sciences. For by wisdom one acquires the four ana-
lytical sciences, and in no other way.
By conduct, again, is indicated the avoidance of the
extreme called sensual gratification; by concentration, the
avoidance of the extreme called self-torture. By wisdom is
indicated the adoption of the middle course of conduct.
By conduct, again, is indicated the means of escape from
the lower states of existence; by concentration, the means of
escape from the realm of sensual pleasure; by wisdom, the
means of escape from every form of existence.
By conduct, again, is indicated the abandonment pf the
corruption through the cultivation of their opposing vir-
THE WA\ OF PURITY 719
tues; by concentration, the abandonment of the corruptions
through their avoidance; by wisdom, the abandonment of
the corruptions through their extirpation.
By conduct, again, is indicated the hostility to corrupt
acts; by concentration, the hostility to corrupt feelings; by
wisdom, the hostility to corrupt propensities.
By conduct, again, is indicated the purification from the
corruption of bad practices; by concentration, the purifica-
tion from the corruption of desire; by wisdom, the purifica-
tion from the corruption of heresy.
And by conduct, again, is indicated the attainment of
conversion, and of once returning; by concentration, the at-
tainment of never returning; by wisdom, the attainment of
saintship. For the converted are described as " Perfect in
the precepts," as likewise the once returning; but the never
returning as " Perfect in concentration,'' and the saint as
'' Perfect in wisdom.**
Thus are indicated the three disciplines, a thrice noble
religion, the advent of the threefold knowledge, etc., the
avoidance of the two extremes and the adoption of the mid-
dle course of conduct, the means of escape from the lower
and other states of existence, the threefold abandonment of
the corruptions, the three hostilities, the purification from the
three corruptions, and the attainment of conversion and of
the other degrees of sanctification ; and not only these nine
triplets, but also other similar ones.
Now although this Way of Purity was thus taught under
the heads of conduct, concentration, and wisdom, and of the
many good qualities comprised in them, yet this with exces-
sive conciseness; and as, consequently, many would fail to
be benefited, we here give its exposition in detail.
CONCENTRATION
I. — Translated from the Visuddhi-Magga (chap, iii.)
WHAT is concentration? Concentration is manifold
and various, and an answer which attempted to be
exhaustive would both fail of its purpose and tend
to still greater confusion. Therefore we will confine our-
selves to the meaning here intended, and say — Concentration
is an intentness of meritorious thoughts.
2. — Translated from the Anguttara-Nikaya (iii. 88)
And what, O priests, is the discipline in elevated concen-
tration?
Whenever, O priests, a priest, having isolated himself
from sensual pleasures, having isolated himself from demeri-
torious traits, and still exercising reasoning, still exercising
reflection, enters upon the first trance, which is produced
by isolation and characterized by joy and happiness; when,
through the subsidence of reasoning and reflection, and still
retaining joy and happiness, he enters upon the second
trance, which is an interior tranquilization and intentness
of thoughts, and is produced by concentration; when,
through the paling of joy indifferent, contemplative, con-
scious, and in the experience of bodily happiness — that state
which eminent men describe when they say, " Indifferent,
contemplative, and living happily" — he enters upon the
third trance; when, through the abandonment of happiness,
through the abandonment of misery, through the disappear-
ance of all antecedent gladness and grief, he enters upon the
fourth trance, which has neither misery nor happiness, but is
contemplation as refined by indifference, this, O priests, is
called the discipline in elevated concentration.
720
CONCENTRATION 721
3. — Translated from the Anguttara-Nikaya (Ii. 3")
What advantage, O priests, is gained by training in qui-
escence? The thoughts are trained. And what advantage
is gained by the training of the thoughts? Passion is
abandoned.
HC XLV (8;
THE CONVERSION
OF ANIMALS
[Reflection on The Buddha]
Translated from the Visuddhi-Magga (chap, vii.)
THE Blessed One, moreover, was The Teacher, because
he gave instruction also to animals. These, by listen-
ing to the Doctrine of The Blessed One, became
destined to conversion, and in the second or third existence
would enter the Paths. The frog who became a god is an
illustration.
As tradition relates. The Blessed One was teaching the
Doctrine to the inhabitants of the town of Campa, on the
banks of Lake Gaggara; and a certain frog, at the sound
of The Blessed One's voice, obtained the mental reflex. And
a certain cowherd, as he stood leaning on his staff, pinned
him down fast by the head. The frog straightway died,
and like a person awaking from sleep, he was reborn in the
Heaven of the Thirty-three, in a golden palace twelve leagues
in length. And when he beheld himself surrounded by
throngs of houris, he began to consider: "To think that I
should be born here ! I wonder what ever I did to bring me
here.** And he could perceive nothing else than that he had
obtained the mental reflex at the sound of the voice of The
Blessed One. And straightway he came with his palace,
and worshiped at the feet of The Blessed One. And The
Blessed One asked him: —
" Who IS it worships at my feet,
And flames with glorious, magic power,
And in such sweet and winning guise.
Lights up the quarters all around ? "
m
THE CONVERSION OF ANIMALS 723
** A frog was I in former times.
And wandered in the waters free,
And while I listened to thy Law,
A cowherd crushed me, and I died."
Then The Blessed One taught him the Doctrine, and the
conversion of eighty-four thousand living beings took place.
And the frog, who had become a god, became established in
the fruit of conversion, and with a pleased smile on his face
departed.
LOVE FOR ANIMALS
[Sublime State of Friendliness]
Translated from the Culla-Vagga (v. 6.)
NOW at that time a certain priest had been killed
by the bite of a snake, and when they announced
the matter to The Blessed One, he said:
" Surely now, O priests, that priest never suffused the
four royal families of the snakes with his friendliness. P'or
if, O priests, that priest had suffused the four royal famihes
of the snakes with his friendliness, that priest, O priests,
would not have been killed by the bite of a snake. And
what are the four royal families of the snakes? The Viru-
pakkhas are a royal family of snakes; the Erapathas are a
royal family of snakes; the Chabyaputtas are a royal family
of snakes; the Kanhagotamakas are a royal family of snakes.
Surely, now, O priests, that priest did not suffuse the four
royal families of the snakes with his friendliness. For
surely, O priests, if that priest had suffused the four royal
families of the snakes with his friendliness, that priest, O
priests, would not have been killed by the bite of a snake.
I enjoin, O priests, that ye suffuse these four royal families
of the snakes with your friendliness; and that ye sing a
song of defence for your protection and safeguard. After
this manner, O priests, shall ye sing:
" * Virupakkhas, I love them all.
The Erapathas, too, I love,
Chabyaputtas, I love them, too.
And all Kanhagotamakas.
" * Creatures without feet have my love.
And likewise those that have two feet,
And those that have four feet I love.
And those, too, that have many feet.
724
LOVE OF ANIMALS 725
" * May those without feet harm me not,
And those with two feet cause no hurt;
May those with four feet harm me not.
Nor those who many feet possess.
" * Let creatures all, all things that live,
All beings of whatever kind.
See nothing that will bode them ill !
May naught of evil come to them !
"Infinite is The Buddha, infinite the Doctrine, infinite
the Order! Finite are creeping things: snakes, scorpions,
centipedes, spiders, lizards, and mice ! I have now made my
protection, and sung my song of defence. Let all living
beings retreat! I revere The Blessed One, and the seven
Supreme Buddhas ! ' "
SARIPUTTA AND THE
TWO DEMONS
[The Second and Fifth High Powers]
Translated from the Udana (iv. 4)
THUS have I heard.
On a certain occasion The Blessed One was dwelling
at Rajagaha, in Bamboo Grove in Kalandakanivapa.
And at that time the venerable Sariputta and the venerable
Moggallana the Great were dwelling in the monastery called
Pigeon Glen. Now it chanced that the venerable Sariputta,
on a moonlight night, was seated under the open sky, with
freshly shaven head, and in a state of trance. And it
chanced that two demons, who were comrades, were passing
on some errand from the northern quarter of the heavens to
the southern. And these demons saw the venerable Sari-
putta, on the moonlight night, seated under the open sky,
with freshly shaven head. And at sight of him, the first
demon spoke to the second demon as follows:
" It occurs to me, comrade, that it would be a fine plan to
give this monk a blow on the head.''
Hearing this, the second demon replied:
"Enough of that, comrade; do not attack the monk.
Great, O comrade, is the monk, of great magical power, and
very mighty."
And a second time the first demon spoke to the second
demon as follows:
" It occurs to me^ comrade, that it would be a fine plan to
give this monk a blow on the head."
And a second time the second demon replied:
"Enough of that, comrade; do not attack the monk.
Great, O comrade, is the monk, of great magical power, and
very mighty."
726
b
SARIPUTTA AND THE TWO DEMONS 72>
And a third time the first demon spoke to the second
demon as follows;
" It occurs to me, comrade, that it would be a fine plan to
give this monk a blow on the head."
And a third time the second demon replied:
"Enough of that, comrade; do not attack the monk.
Great, O comrade, is the monk, of great magical power, and
Tery mighty."
Then the first demon, not heeding what the other demon
said, gave the venerable Sariputta a blow on the head. With
such a blow one might fell an elephant seven or seven-and-a
half cubits high, or might split a mountain peak. There-
upon, with the cry, " I am burning ! I am burning !" the
demon fell from where he stood into hell.
And the venerable Moggallana the Great, with his di-
vinely clear vision surpassing that of men, saw the demon
give the venerable Sariputta the blow on the head. And
when he had seen it, he drew near to where the venerable
Sariputta was ; and having drawn near, he spoke to the ven-
erable Sariputta as follows:
" Are you comfortable, brother ? Are you doing well ?
Does nothing trouble you?"
" I am comfortable, brother Moggallana. I am doing well,
brother Moggallana; but my head troubles me a little."
" O wonderful is it, brother Sariputta ! O marvellous is
It, brother Sariputta ! How great is the magical power, and
how great is the might of the venerable Sariputta ! Just
now, brother Sariputta, a certain demon gave you a blow on
the head. And a mighty blow it was ! With such a blow
one might fell an elephant seven or seven-and-a-half cubits
high, or might split a mountain peak. But the venerable
Sariputta only says thus : ' I am comfortable, brother Mog-
gallana. I am doing well, brother Moggallana; but my head
troubles me a little.' "
" O wonderful is it, brother Moggallana ! O marvellous
is it, brother Moggallana ! How gr?at is the magical power,
and how great is the might of the venerable Moggallana that
he should see any demon at all ! I, however, have not seen
so much as a mud-sprite."
Now The Blessed One, with his divinely clear hearing
728 BUDDHISM
surpassing that of men, heard the above conversation be-
tween these two elephants among men. Then The Blessed
One, on learning of this occurrence, on that occasion
breathed forth this solemn utterance:
" The man whose mind, like to a rock.
Unmoved stands, and shaketh not ;
Which no delights can e'er inflame,
Or provocations rouse to wrath —
O, whence can trouble come to him.
Who thus hath nobly trained his mind ? '*
THE SUMMUM BONUM
Translated from the Majjhima-Nikaya, and constituting Sutta 26
THUS have I heard.
On a certain occasion The Blessed One was dwell-
ing at Savatthi in Jetavana monastery in Anathapin-
dika's Park. Then The Blessed One, having put on his tunic
in the morning, and taken his bowl and his robes, entered
Savatthi for alms.
Then a great number of priests drew near to where the
\ venerable Ananda was ; and having drawn near, they spoke
to the venerable Ananda as follows :
*' It is a long time, brother Ananda, since we listened to
a doctrinal discourse from the mouth of The Blessed One.
Come, brother Ananda, let us obtain an opportunity to lis-
ten to a doctrinal discourse from the mouth of The Blessed
One."
'' Well, then, venerable sirs, draw near to the monastery
of Rammaka the Brahman. Perchance you may obtain an
opportunity to listen to a doctrinal discourse from the mouth
of The Blessed One.''
"Yes, brother," said the priests to the venerable Ananda
in assent.
Then The Blessed One, when he had gone the rounds for
alms in Savatthi, returned from his begging, and after
breakfast, addressed the venerable Ananda:
"Let us go hence, Ananda, and to Eastern Monastery, and
to the storied mansion of Migara's mother will we draw
near for our noon-day rest."
" Yes, Reverend Sir," said the venerable Ananda to The
Blessed One in assent.
Then The Blessed One, in company with the venerable
Ananda, drew near to Eastern Monastery, and to the storied
mansion of Migara's mother, for his noon-day rest. Then
729
730 BUDDHISM
The Blessed One, in the afternoon, rose from meditation,
and addressed the venerable Ananda:
" Let us go hence, Ananda, and to Eastern Tank will we
draw near to bathe our limbs/'
"Yes, Reverend Sir," said the venerable Ananda to The
Blessed One in assent.
Then The Blessed One, in company with the venerable
Ananda, drew near to Eastern Tank to bathe his limbs; and
having bathed his limbs in Eastern Tank and come up out
of the water, he stood with but a single garment on, drying
his limbs.
Then the venerable Ananda spoke to The Blessed One as
follows :
"Reverend Sir, here is the monastery of Rammaka the
Brahman, but a short way off. Delightful, Reverend Sir, is
the monastery of Rammaka the Brahman ; enchanting, Rev-
erend Sir, is the monastery of Rammaka the Brahman. Rev-
erend Sir, pray let The Blessed One be so kind as to draw
near to where the monastery of Rammaka the Brahman is."
And The Blessed One consented by his silence.
Then The Blessed One drew near to where the monastery
of Rammaka the Brahman was. Now at that time a great
number of priests were seated in the monastery of Rammaka
the Brahman, engaged in doctrinal discourse. Then The
Blessed One stood outside in the entrance porch, and awaited
the end of the discourse. Then The Blessed One, when he
perceived that the discourse had come to an end, coughed,
and rattled the bolt of the door. And the priests opened the
door for The Blessed One. Then The Blessed One entered
the monastery of Rammaka the Brahman, and sat on the
seat that was spread for him. And when The Blessed One
had sat down, he addressed the priests:
"What O priests, was the subject of the present meeting?
and what the discourse you were holding?"
" Reverend Sir, our doctrinal discourse was concerning
The Blessed One, and then The Blessed One arrived."
" Well said, O priests ! This, O priests, is worthy of you
as youths of good family, who have through faith retired
from the household life to the houseless one, that ye sit to-
gether in doctrinal discourse. O priests, one of two things
THE SUMMUM BONUM 731
should you do when you meet together: either hold a doc-
trinal discourse, or maintain a noble silence.
" There are two cravings, O priests ; the noble one, and
the ignoble one. And what, O priests, is the ignoble
craving?
"We may have, O priests, the case of one who, himself
subject to birth, craves what is subject to birth; himself
subject to old age, craves what is subject to old age;
himself subject to disease, . . . death, . . . sorrow, . . .
corruption, craves what is subject to corruption.
"And what, O priests, should one consider as subject to
birth?
"Wife and child, O priests, are subject to birth; slaves,
male and female, . . . goats and sheep . . . fowls and pigs
. . . elephants, cattle, horses and mares . . . gold and silver
are subject to birth. All the substrata of being, O priests,
are subject to birth; and enveloped, besotted, and immersed
in them, this person, himself subject to birth, craves what is
subject to birth.
"And what, O priests, should one consider as subject to
old age . . . disease . . . death . . . sorrow . . . corruption?
"Wife and child, O priests, are subject to corruption;
slaves, male and female, . . . goats and sheep . . . fowls
and pigs . . . elephants, cattle, horses and mares . . . gold
and silver are subject to corruption. All the substrata of
being, O priests, are subject to corruption; and enveloped,
besotted, and immersed in them, this person, himself subject
to corruption, craves what is subject to corruption.
" This, O priests, is the ignoble craving.
" And what, O priests, is the noble craving?
"We may have, O priests, the case of one who, himself
subject to birth, perceives the wretchedness of what is
subject to birth, and craves the incomparable security of
a Nirvana free from birth; himself subject to old age, . . .
disease, . . . death, . , . sorrow, . . . corruption, perceives
the wretchedness of what is subject to corruption, and
craves the incomparable security of a Nirvana free from
corruption.
" This, O priests, is the noble craving.
"Now I, O priests, before my Buddhaship, being not yet
732 BUDDHISM
a Buddha, but a Future Buddha, myself subject to birth,
craved what was subject to birth; myself subject to old age,
. , . disease, . . . death, . . . sorrow, . . . corruption, craved
what was subject to corruption. And it occurred to me, O
priests, as follows :
*' ' Why, myself subject to birth, do I crave what is subject
to birth? myself subject to old age, . . . disease, . . . death,
. . . sorrow, . . . corruption, do I crave what is subject to
corruption? What if now, myself subject to birth, and per-
ceiving the wretchedness of what is subject to birth, I were
to crave the incomparable security of a Nirvana free from
birth; myself subject to old age, . . . disease, . . . death,
. . . sorrow, . . . corruption, I were to crave the incomparable
security of a Nirvana free from corruption?'
" Subsequently, O priests, although of tender age, with
the black hair of a lad, and in the hey-day of my youth, and
just entering on my prime, and although my mother and m^y
father were unwilling, and tears streamed from their eyes, I
had my hair and my beard shaved off, and put on yellow gar-
ments, and retired from the household life to the houseless
one. And having thus retired from the world, and craving
the summum bonum, the incomparable peaceful state, I drew
near to where Alara Kalama was ; and having drawn near, I
spoke to Alara Kalama as follows :
" ' Brother Kalama, I would like to lead the religious life
under your doctrine and discipline.'
" When I had thus spoken, O priests, Alara Kalama spoke
to me as follows :
" ' Let your venerable worship do so. Such is this doc-
trine that in no long time an intelligent man can learn for
himself, realize, and live in the possession of all that his
master has to teach.'
" Then I, O priests, in no long time, quickly acquired
that doctrine. And I, O priests, and others with me, by a
mere lip-profession, and a mere verbal assertion, cla.imed
that we knew and had perceived the true knowledge a^v«d
the orthodox doctrine. And it occurred to me, O priests,
as follows:
" ' It is not through mere faith in this doctrine th^t Alara
Kalama announces that he has learnt it for^ himself, realized
THE SUMMUM BONUM 733
it, and lives in the possession of it. Alara Kalama surely
knows and perceives this doctrine/
*' Then, O priests, I drew near to where Alara Kalama
was; and having drawn near, I spoke to Alara Kalama as
follows :
" ' Brother Kalama, how far does this doctrine conduct,
concerning which you announce that you have learnt it for
yourself, realized it, and entered upon it?'
" When I had thus spoken, O priests, Alara Kalama an-
nounced that it conducted to the realm of nothingness. And
it occurred to me, O priests, as follows:
" ' Faith is not peculiar to Alara Kalama : I also have faith.
Heroism . . . contemplation . . . concentration . . . wisdom
is not peculiar to Alara Kalama : I also have wisdom. What
if now I were to strive for the realization of that doctrine,
concerning which Alara Kalama announces that he has learnt
it for himself, realized it, and lives in the possession of it.'
Then I, O priests, in no long time, quickly learnt that doc-
trine for myself, realized it, and lived in the possession of it.
Then, O priests, I drew near to where Alara Kalama was;
and having drawn near, I spoke to Alara Kalama as follows :
" ' Brother Kalama, is this as far as the doctrine conducts,
concerning which you announce that you have learnt it for
yourself, realized it, and entered upon it?'
" ' This, brother, is as far as the doctrine conducts, con-
cerning which I announce that I have learnt it for myself,
realized it, and entered upon it.'
"M also, brother, have learnt this doctrine for myself,
realized it, and live in the possession of it.'
" ' How fortunate, brother, are we ! What supreme good
fortune, brother, is ours that we should light on such a co-
religionist as is your venerable worship. Thus the doctrine
concerning which I announce that I have learnt it for my-
self, realized it, and entered upon it, that doctrine you have
learnt for yourself, realized, and live in the possession of;
the doctrine which you have learnt for yourself, realized,
and live in the possession of, concerning that doctrine I
announce that I have learnt it for myself, realized it, and
entered upon it. Thus you know this doctrine, and I know
this doctrine. You are the same as I am, and I am the same
734 BUDDHISM
as you are. Come, brother, let us lead this following in
common/
*' Thus, O priests, did Alara Kalama, my teacher, take me.'
his pupil, and make me every whit the equal of himself, and
honor me with very great honor. And it occurred to me,
priests, as follows:
'' * This doctrine does not lead to aversion, absence of
passion, cessation, quiescence, knowledge, supreme wisdom,
and Nirvana, but only as far as the realm of nothingness.'
"And I, O priests, did not honor that doctrine with my
adhesion, and being averse to that doctrine, I departed on
my journey.
" And craving, O priests, the summum bonum, the incom-
parable peaceful state, I drew near to where Uddaka, the
disciple of Rama, was; and having drawn near, I spoke to
Uddaka, the disciple of Rama, as follows:
" * Brother, I would like to lead the religious life under
your doctrine and discipline/
"When I had thus spoken, O priests, Uddaka, the dis-
ciple of Rama, spoke to me as follows :
"'Let your venerable worship do so. Such is this doc-
trine that in no long time an intelligent man can learn for
himself, realize, and live in the possession of all that his
master has to teach/
" Then I, O priests, in no long time, quickly acquired
that doctrine. And I, O priests, and others with me, by a
mere lip-profession, and a mere verbal assertion, claimed
that we knew and had perceived the true knowledge and the
orthodox doctrine. And it occurred to me, O priests, as
follows :
" ' It was not through mere faith in this doctrine that
Rama announced that he had learnt it for himself, realized it,
and lived in the possession of it. Rama surely knew and
perceived this doctrine/
" Then, O priests, I drew near to where Uddaka, the dis-
ciple of Rama, was; and having drawn near, I spoke to
Uddaka, the disciple of Rama, as follows:
" * Brother, how far does this doctrine conduct, concerning
which Rama made known that he had learnt it for himself,
realized it, and entered upon it ? '
THE SUMMUM BONUM 735
" When I had thus spoken, O priests, Uddaka, the dis-
ciple of Rama, announced that it conducted to the realm of
neither perception nor yet non-perception. And it occurred
to me, O priests, as follows:
" * Faith is not peculiar to Rama : I also have faith. Hero-
ism . . . contemplation . . . concentration . . . wisdom is
not peculiar to Rama: I also have wisdom. What if now I
were to strive for that doctrine, concerning which Rama
announced that he had learnt it for himself, realized it, and
lived in the possession of it.' Then I, O priests, in no long
time, quickly learnt that doctrine for myself, realized it, and
lived in the possession of it. Then, O priests, I drew near
to where Uddaka, the disciple of Rama, was; and having
drawn near, I spoke to Uddaka, the disciple of Rama, as
follows :
'' ' Brother, is this as far as the doctrine conducts, con-
cerning which Rama announced that he had learnt it for
himself, realized it, and entered upon it?'
" * This, brother, is as far as the doctrine conducts, con-
cerning which Rama announced that he had learnt it for
himself, realized, and entered upon it/
" * I also, brother, have learnt this doctrine for myself,
realized it, and live in the possession of it.'
'' ' How fortunate, brother, are we ! What supreme good
fortune, brother, is ours that we should light on such a co-
religionist as is your venerable worship. Thus the doctrine
concerning which Rama announced that he had learnt it for
himself, realized it, and entered upon it, that doctrine you
have learnt for yourself, realized, and live in the possession
of; the doctrine which you have learnt for yourself, realized,
and live in the possession of, concerning that doctrine Rama
announced that he had learnt it for himself, realized it, and
entered upon it. Thus you know this doctrine, and Rama
knew this doctrine. You are the same as Rama was, and
Rama was the same as you are. Come, brother, lead this
following/
*' Thus, O priests, did Uddaka, the disciple of Rama, my
co-religionist, make me his teacher, and honor me with very
great honor. And it occurred to me, O priests, as follows :
" ' This doctrine does not lead to aversion, absence of pas-
736 BUDDHISM
sion,' cessation, quiescence, knowledge, supreme wisdom, and
Nirvana, but only as far as the realm of neither perception
nor yet non-perception/
" And I, O priests, did not honor that doctrine with my
adhesion; and being averse to that doctrine, I departed on
my journey.
" And craving, O priests, the summum bonum, the incom-
parable peaceful state, I came in the course of my journey-
ings among the Magadhans to Uruvela, the General's Town.
There I perceived a delightful spot with an enchanting grove
of trees, and a silvery flowing river, easy of approach and
delightful, and a village near by in which to beg. And it
occurred to me, O priests, as follows :
"'Truly, delightful is this spot, enchanting this grove of
trees, and this silvery river flows by, easy of approach and
delightful, and there is a village near by in which to beg.
Truly, there is here everything necessary for a youth of good
family who is desirous of struggling.'
" And there I settled down, O priests, as everything was
suitable for struggling.
''And being, O priests, myself subject to birth, I per-
ceived the wretchedness of what is subject to birth, and
craving the incomparable security of a Nirvana free from
birth, I attained the incomparable security of a Nirvana free
from birth; myself subject to old age, . . . disease, . . .
death, . . . sorrow, . . . corruption, I perceived the wretch-
edness of what is subject to corruption, and craving the
incomparable security of a Nirvana free from corruption, I
attained the incomparable security of a Nirvana free from
corruption. And the knowledge and the insight sprang up
within me, 'My deliverance is unshakable; this is my last
existence; no more shall I be born again.' And it occurred
to me, O priests, as follows :
" ' This doctrine to vhich I have attained is profound,
recondite, and difficult of comprehension, good, excellent, and
not to be reached by mere reasoning, subtile, and intelligible
only to the wise. Mankind, on the other hand, is captivated,
entranced, held spell-bound by its lusts; and forasmuch as
mankind is captivated, entranced, and held spell-bound by its
lusts, it is hard for them to understand the law of depend-
THE SUMMUM BONUM 737
ence on assignable reasons, the doctrine of Dependent Origi-
nation, and it is also hard for them to understand how all the
constituents of being may be made to subside, all. the
substrata of being be relinquished, and desire be made to
vanish, and absence of passion, cessation, and Nirvana be
attained. If I v^ere to teach the Doctrine, others would fail
to understand me, and my vexation and trouble would be
great/
" Then, O priests, the following stanzas occurred to me,
not heard of before from any one else:
'' * This Doctrine out of toil begot
I see 't is useless to proclaim :
Mankind 's by lusts and hates enthralled,
'T is hopeless they should master it.
*' ' Repugnant, abstruse would it prove.
Deep, subtile, and beyond their ken ;
Th' infatuates live in clouds of lusts.
And cannot for the darkness see.'
" Thus, O priests, did I ponder, and my mind was disin-
clined to action, and to any proclaiming of the Doctrine.
" Then, O priests, Brahma Sahampati perceived what was
in my mind, and it occurred to him as follows:
" * Lo, the world is lost, is ruined ! For the mind of The
Tathagata, The Saint, The Supreme Buddha, is disinclined
to action, and to any proclaiming of the Doctrine.'
'^ Then, O priests, Brahma Sahampati, as quickly as a
strong man might stretch out his bent arm, or might draw
in his outstretched arm, even so, having vanished from the
Brahma-world, appeared in my presence.
" Then, O priests, Brahma Sahampati threw his upper
garment over his shoulder and, stretching out to me his
joined palms, spoke as follows:
*' ' Reverend Sir, let The Blessed One teach the Doctrine,
let The Happy One teach the Doctrine. There are some
beings having but little moral defilement, and through not
hearing the Doctrine they perish. Some will be found to
understand the Doctrine.'
** Thus, O priests, spoke Brahma Sahampati, and having
thus spoken, he continued as follows :
738 BUDDHISM
" * The Magadhans hold hitherto a doctrine
Impure, thought out by men themselves not spotlesSc
Ope thou the door that to the deathless leadeth :
Him let them hear who is himself unspotted.
** * As one who standeth on a rocky pinnacle,
Might thence with wide-extended view behold mankind,
Climb thou, Wise One, the top of Doctrine's palace.
And thence gaze down serene on all the peoples,
Behold how all mankind is plunged in sorrow.
And how old age and death have overwhelmed them.
" * Rise thou, O Hero, Victor in the Battle !
O Leader, Guiltless One, go 'mongst the nations !
The Doctrine let The Buddha teach,
Some will be found to master it.*
" Then I, O priests, perceiving the desire of Brahma, and
having compassion on living beings, gazed over the world
with the eye of a Buddha. And as I gazed over the world
with the eye of a Buddha, I saw people of every variety:
some having but little moral defilement, and some having
great moral defilement; some of keen faculties, and some of
dull faculties; some of good disposition, and some of bad
disposition; some that were docile, and some that were not
docile; and also some who saw the terrors of the hereafter
and of blameworthy actions. Just as in a pond of blue
lotuses, of water-roses, or of white lotuses, some of the
blossoms which have sprung up and grown in the water, do
not reach the surface of the water but grow under water;
some of the blossoms which have sprung up and grown in
the water, are even with the surface of the water; and some
of the blossoms which have sprung up and grown in the
water, shoot up above the water and are not touched by the
water; in exactly the same way, O priests, as I gazed over
the world with the eye of a Buddha, I saw people of every
variety: some having bat little moral defilement, and some
having great moral defilement; some of keen faculties, and
some of dull faculties; some of good disposition, and some
of bad disposition; some that were docile, and some that
were not docile; and also some who saw the terrors of the
hereafter and of blameworthy actions. And when I had seen
THE SUMMUM BONUM 739
this, O priests, I addressed Brahma Sahampati in the fol-
lowing stanza:
"*Let those with ears to hear come give me credence/
For lo ! the door stands open to the deathless.
O Brahma, 't was because I feared annoyance
That I was loath to tell mankind the Doctrine.'
" Then, O priests, thought Brahma Sahampati, ' The
Blessed One has granted my request that he should teach the
Doctrine,' and saluting me, he turned his right side towards
me, and straightway disappeared.
" Then, O priests^ it occurred to me as follows :
" * To whom 1 lad I best teach the Doctrine first ? Who
would quickly comprehend this Doctrine? '
" Then, O priests, it occurred to me as follows :
" ' Here is this Alara Kalama, who is learned, skilled, in-
telligent, and has long been a person having but little defile-
ment. What if I teach the Doctrine to Alara Kalama first?
He would quickly comprehend this Doctrine.'
" Then, O priests, a deity announced to me,
" * Reverend Sir, Alara Kalama is dead these seven
days.'
" Also in me the knowledge sprang up, * Alara Kalama is
dead these seven days.'
" Then, O priests, it occurred to me as follows :
" * A noble man was Alara Kalama. Surely, if he could
have heard this Doctrine, he would quickly have compre-
hended it'
" Then, O priests, it occurred to me as follows :
"*To whom had I best teach the Doctrine first? Who
would quickly comprehend this Doctrine?'
" Then, O priests, it occurred to me as follows :
" * Here is this Uddaka, the disciple of Rama, who is
learned, skilled, intelligent, and has long been a person hav-
ing but little defilement. What if I teach the Doctrine to
Uddaka, the disciple of Rama, first? He would quickly com-
prehend this Doctrine.'
" Then, O priests, a deity announced to me,
" * Reverend Sir, Uddaka, the disciple of Rama, died
jester day at night- fall.'
740 BUDDHISM
" Also in me, O priests, the knowledge sprang up, ' Ud-
daka, the disciple of Rama, died yesterday at night-fall/
"Then, O priests, it occurred to me as follows:
" 'A noble man was Uddaka, the disciple of Rama. Surely,
if he could have heard this Doctrine, he would quickly have
comprehended it/
. " Then, O priests, it occurred to me as follows :
"'To whom had I best teach the Doctrine first? Who
would quickly comprehend this Doctrine ?'
" Then, O priests, it occurred to me as follows :
" ' Of great service has this band of five priests been, who
waited upon me while I devoted myself to the struggle.
What if I teach the Doctrine to the band of five priests
first?'
" Then, O priests, it occurred to me as follows :
"'Where does the band of five priests dwell at present?'
" And I, O priests, with my divinely clear vision surpass-
ing that of men, saw the band of five priests dwelling at
Benares, in the deer-park Isipatana.
" Then, O priests, having dwelt at Uruvela as long as I
wished, I proceeded on my wanderings in the direction of
Benares. And Upaka, a naked ascetic, beheld me proceeding
along the highway between the Bo-tree and Gaya. And hav-
ing seen me, he spoke to me as follows :
" ' Placid, brother, are all your organs of sense; clear and
bright is the color of your skin. To follow whom, brother,
did you retire from the world? Vv^ho is your teacher? and
whose doctrine do you approve?'
" When, O priests, Upaka, the naked ascetic, had thus
spoken, I addressed him in the following stanzas :
*' * All-conquering have I now become, all-knowing ;
Untainted by the elements of being.
I've left all things, am freed through thirst's destruction,
All wisdom's mine : what teacher should I follow ?
" ' I have no teacher anywhere ;
My equal nowhere can be found ;
In all the world with all its gods,
No one to rival me exists.
" * The saintship, verily, I've gained,
I am The Teacher, unsurpassed;
THE SUMMUM BONUM 74I
■ I am The Buddha, sole, supreme ;
Lust's fire is quenched, Nirvana gained.
*' ' To found the Doctrine's reign I seek
Benares, chief of Kasi's towns ;
And for this blinded world I'll cause
The drum of deathlessness to beat.*
'' ' Which is as much as to say, brother, that you profess
to be a saint, an immeasurable Conqueror.'
"* Yea, were The Conquerors like to me,
Well rid of all depravity.
I've conquered every evil trait;
Thus, Upaka, a Conqueror I.'
" ' You may be right, brother,' replied Upaka, the naked
ascetic; and shaking his head, he took another road and
departed.
'' Then, O priests, I proceeded on my wanderings from
place to place, and drew near to Benares, to the deer-park
Isipatana, and to where the band of five priests was. And,
O priests, the band of five priests saw me approaching from
afar, and, when they had seen me, they made an agreement
among themselves, saying:
" 'Here, brethren, is the monk Gotama approaching, that
luxurious fellow who gave up the struggle and devoted him-
self to a life of luxury. Let us not salute him, nor rise and
go to meet him, nor relieve him of his bowl and his robe. We
will merely spread a seat for him: he can then sit down, if
he is so inclined.'
'' But, O priests, as I gradually approached, the band of
five priests found themselves unable to hold to their agree-
ment, and rising to meet me, one of them relieved me of my
bowl and my robe, another spread a seat for me, and another
brought water for washing my feet. But, O priests, they
addressed me by my name, and by the title of ' Brother/
'' When, O priests, I noticed this, I spoke to the band of five
priests as follows:
" ' O, priests, address not The Tathagata by his name, nor
by the title of " Brother.'' A saint, O priests, is The Tatha-
gata, a Supreme Buddha. Give ear, O priests ! The death-
less has been gained, and I will instruct you, and teach you
742 BUDDHISM
the Doctrine. If ye will do according to my instructions, in
no long time, and in the present life, ye shall learn for your-
selves, and shall realize and live in the possession of that
highest good to v^hich the holy life conducts, and for the sake
of which youths of good family so nobly retire from the
household life to the houseless one/
'*When I had thus spoken, O priests, the band of five
priests said to me as follows:
" ' Brother Gotama, those practices of yours, that method
of procedure, those stern austerities did not enable you to
transcend human limitations and attain to pre-eminence in
full and sublime knowledge and insight. How, then, now
that you are luxurious, and have given up the struggle and
devoted yourself to a life of luxury, can you have tran-
scended human limitations and attained to pre-eminence in
full and sublime knowledge and insight?'
"When they had thus spoken, O priests, I said to the
band of five priests as follows:
" * O priests. The Tathagata is not luxurious, and has not
given up the struggle and devoted himself to a life of luxury.
A saint, O priests, is The Tathagata, a Supreme Buddha.
Give ear, O priests ! The deathless has been gained, and I
will instruct you, and teach you the Doctrine. If ye will do
according to my instructions, in no long time, and in the
present life, ye shall learn for yourselves, and shall realize
and live in the possession of that highest good to which the
holy life conducts, and for the sake of which youths of good
family so nobly retire from the household life to the house-
less one.'
"And a second time, O priests, the band of five priests
spoke to me as follows:
. . • • •
"And a second time, O priests, I replied to the band of
five priests as follows:
"And a third time, O priests, the band of five priests
spoke to me as follows:
" When they had thus spoken, O priests, I replied to the
band of five priests as follows:
THE SUMMUM BONUM 743
'' ' Confess, O priests, have I ever before spoken to you as
I have done this day?'
" * Nay, verily, Reverend Sir/
" ' A saint O priests, is The Tathagata, a Supreme Buddha.
Give ear, O priests ! The deathless has been gained, and I
will instruct you, and teach you the Doctrine. If ye will do
according to my instructions, in no long time, and m the
present life, ye shall learn for yourselves, and shall realize
and live in the possession of that highest good to which the
holy life conducts, and for the sake of which youths of good
family so nobly retire from the household life to the house-
less one/ I. r J
"And I, O priests, succeeded in winnmg over the band
of five priests.
"And I, O priests, exhorted two priests, while three
priests went for alms; and the food which the three priests
brought back from their begging-rounds furnished subsist-
ence for all us six. And I, O priests, exhorted three priests,
while two priests went for alms; and the food which the
two priests brought back from their begging-rounds fur-
nished subsistence for all us six.
" Then, O priests, the band of five priests, thus exhorted
and instructed by me, themselves subject to birth, perceived
the wretchedness of what is subject to birth, and craving the
incomparable security of a Nirvana free from birth, attained
the incomparable security of a Nirvana free from birth;
themselves subject to old age, . . . disease, . . . death, . . . sor-
row, . . . corruption, . . . perceived the wretchedness of what
is subject to corruption, and craving, the incomparable se-
curity of a Nirvana free from corruption, attained the incom-
parable security of a Nirvana free from corruption. And the
knowledge and the insight sprang up within them, * Our
deliverance is unshakable; this is our last existence; no
more shall we be born again.'
" There are five sensual pleasures, O priests. And what
are the five? Forms perceivable by the eye, delightful, pleas-
ant, charming, lovely, accompanied with sensual pleasure, and
exciting passion; sounds perceivable by the ear, . . .
odors perceivable by the nose, . . . tastes perceivable by
the tongue, . . . things tangible perceivable by the body.
744 BUDDHISM
delightful, pleasant, charming, lovely, accompanied with sen-
sual pleasure, and exciting passion. These, O priests, are
the five sensual pleasures.
" All monks and Brahmans, O priests, who partake of
these sensual pleasures, and are enveloped, besotted, im-
mersed in them, and perceive not their wretchedness, and
know not the way of escape, of them is it to be understood
as follows : ' They have lighted on misfortune, have lighted
on destruction, and are in the power of the Wicked One.'
" Just as if, O priests, a deer of the forest were to step
into a snare, and were to be caught by it. Concerning this
deer it is to be understood as follows : * It has lighted on
misfortune, has lighted on destruction, and is in the power
of the hunter. When the hunter shall come, it will not be
able to make its escape.' In exactly the same way, O priests,
all monks and Brahmans who partake of these sensual
pleasures, and enveloped, besotted, and immersed in them,
perceive not their wretchedness, and know not the way of
escape, of them is it to be understood as follows: *"* They
have lighted on misfortune, have lighted on destruction, and
are in the power of the Wicked One.*
" On the other hand, O priests, all monks and Brahmans
who partake of these sensual pleasures, and are not enveloped,
besotted, and immersed in them, but perceive their wretched-
ness, and know the way of escape, of them is it to be
understood as follows : ' They have not lighted on mis-
fortune, have not lighted on destruction, and are not in the
power of the Wicked One.'
"Just as if, O priests, a deer of the forest were to step
into a snare, and were not to be caught by it. Concerning this
deer it is to be understood as follows: 'It has not lighted
on misfortune, has not lighted on destruction, and is not in
the power of the hunter. When the hunter shall come, it
will be able to make its escape.' In exactly the same way,
O priests, all monks and Brahmans who do not partake of
these sensual pleasures, and not enveloped, nor besotted, nor
immersed in them, perceive their wretchedness, and know
the way of escape, of them is it to be understood as follows:
They have not lighted on misfortune, have not lighted on
destruction, and are not in the power of the Wicked One/
THE SUMMUM BONUM 745
*'Just as if, O priests, a deer of the forest were to roam
the woods and mountain slopes; he can walk, stand, squat,
and lie down in confident security. And why? Because, O
priests, he is out of the reach of the hunter. In exactly the
same way, O priests, a priest, having isolated himself from
sensual pleasures, having isolated himself from demeritor-
ious traits, and still exercising reasoning, still exercising
reflection, enters upon the first trance which is produced
by isolation, and characterized by joy and happiness. Of
such a priest, O priests, is it said, ' He has blinded Mara,
made useless the eye of Mara, gone out of sight of the
Wicked One.'
*' But again, O priests, a priest, through the subsidence of
reasoning and reflection, and still retaining joy and happi-
ness, enters upon the second trance, which is an interior
tranquilization and intentness of the thoughts, and is pro-
duced by concentration. Of such a priest, O priests, is it
said, ' He has blinded Mara, made useless the eye of Mara,
gone out of sight of the Wicked One.''
'' But again, O priests, a priest through the paling of
joy, indifferent, contemplative, conscious, and in the expe-
rience of bodily happiness — that state which eminent men
describe when they say, ' Indifferent, contemplative, and
living happily' — enters upon the third trance. Of such a
priest, O priests, is it said, ' He has blinded Mara, made use-
less the eye of Mara, gone out of sight of the Wicked
One.'
But again, O priests, a priest through the abandonment
of happiness, through the abandonment of misery, through
the disappearance of all antecedent gladness or grief, enteri
upon the fourth trance, which has neither misery nor happi-
ness but is contemplation as refined by indifference. Of
such a priest, O priests, is it said, * He has blinded Mara,
made useless the eye of Mara, gone out of sight of the
Wicked One.'
" But again, O priests, a priest through having completely
overpassed all perceptions of form, through the perishing of
perceptions of inertia, and through ceasing to dwell on per-
ceptions of diversity, says to himself, ' Space is infinite,' and
dwells in the realm of the infinity of space. Of such a priest.
746 BUDDHISM
O priests, is it said, ' He has blinded Mara, made useless the
eye of Mara, gone out of sight of the Wicked One/
" But again, O priests, a priest through having completely
overpassed the realm of the infinity of space, says to himself,
* Consciousness is infinite,* and dwells in the realm of the in-
finity of consciousness. Of such a priest, O priests, is it said,
* He has blinded Mara, made useless the eye of Mara, gone
out of sight of the Wicked One/
" But again, priests, a priest through having completely
overpassed the realm of the infinity of consciousness, says to
himself, ' Nothing exists,' and dwells in the realm of
nothingness. Of such a priest, O priests, is it said, * He has
blinded Mara, made useless the eye of Mara, gone out of
sight of the Wicked One/
" But again, O priests, a priest through having completely
overpassed the realm of nothingness, dwells in the realm of
neither perception nor yet non-perception. Of such a priest,
O priests, is it said, * He has blinded Mara, made useless the
eye of Mara, gone out of sight of the Wicked One.'
" But again, O priests, a priest through having completely
overpassed the realm of neither perception nor yet non-per-
ception, arrives at the cessation of perception and sensa-
tion, and before the clear vision of wisdom all his depravity
wastes away. Of such a priest, O priests, is it said, * He has
blinded Mara, made useless the eye of Mara, gone out of
sight of the Wicked One, and passed beyond all adhesion to
the world/ He walks, stands, squats, and lies down in con-
fident security. And why? Because, O priests, he is out
of the reach of Mara."
Thus spake The Blessed One; and the delighted priests
applauded the speech of The Blessed One.
The Noble-craving Sermon
THE TRANCE- OF CESSATION
I. — Translated from the Samyutta-Nikaya (xli. 6^)
INSPIRATIONS and expirations, O householder, are
bodily functions, therefore inspirations and expirations
constitute bodily karma; first occur reasoning and re-
flection and afterwards articulate utterance, therefore rea-
soning and reflection constitute vocal karma ; perception and
sensation are mental functions and occur in association with
the mind, therefore perception and sensation constitute men-
tal karma.
2, — Translated from the Samyutta-Nikaya xxxvi. if*)
And moreover, O priest, I have taught the gradual cessa-
tion of karma. Of one who has entered the first trance the
voice has ceased; of one who has entered the second trance
reasoning and reflection have ceased ; of one who has entered
the third trance joy has ceased; of one who has entered the
fourth trance the inspirations and the expirations have ceased ;
of one who has entered the realm of the infinity of space
the perception of form has ceased; of one who has entered
the realm of the infinity of consciousness the perception of
the realm of the infinity of space has ceased; of one who
has entered the realm of nothingness the perception of the
realm of the infinity of consciousness has ceased; of one who
has entered the realm of neither perception nor yet non-per-
ception, the perception of the realm of nothingness has
ceased; of one who has entered the cessation of perception
and sensation, perception and sensation have ceased. Of the
priest who has lost all depravity, passion has ceased, hatred
has ceased, infatuation has ceased.
3. — Translated from the Visuddhi-Magga (chap, xxiii.)
What is the trance of cessation?
It is the stoppage of all mentality by ^ gradual cessation.
747
748 BUDDHISM
... A priest who is desirous of entering on cessation will
take his breakfast, wash carefully his hands and his feet, and
seat him cross-legged on a well-strewn seat in some retired
spot, with body erect, and contemplative faculty active. He
then enters the first trance, and rising from it obtains insight
into the transitoriness, misery, and lack of an Ego of the
constituents of being.
This insight, however, is threefold: the insight into the
constituents of being, the insight belonging to the attain-
ment of the Fruits, and the insight belonging to the trance
of cessation.
Whether the insight into the constituents of being be
dull or keen, ft is in either case a preparation for the Paths.
The insight belonging to the attainment of the Fruits can
only be keen, like the realization of the Paths.
The insight, however, belonging to the trance of cessation
should not be too dull nor yet too keen. Therefore he will
contemplate the constituents of being with an insight that is
neither very dull nor very keen.
Thereupon he enters the second trance, and rising from
it obtains insight into the constituents of being in the same
manner as before. Thereupon he enters the third trance,
. . . the fourth trance, . . . the realm of the infinity of
space, . . . the realm of the infinity of consciousness, and
rising from it obtains insight into the constituents of being
in the same manner as before. Then he enters the realm
of nothingness, and rising from it performs the four pre-
liminary duties; the protection of less intimate belongings,
respect for the Order, a summons from The Teacher^ limita-
tion of time.
The protection of less intimate belongings : — That which
is not intimately joined to the person of the priest, but is
more loosely connected, such as his bowl and his robes,
his couch and his bench, his dwelling, or any other of the
requisites, should be protected from fire, water, wind, rob-
bers, rats, etc., by means of a firm resolve. The manner of
making this firm resolve is as follows :
He makes a firm resolve, saying, " For the space of seven
days let not this and that article be burnt by fire, borne away
by a flood, .blown to pieces by the wind, carried off by rob-
THE TRANCE OF CESSATION 749
bers, or eaten by rats and the like." Then for the space of
seven days no harm will touch them, any more than it
did in the case of the elder, Naga the Great; but if he does
not make this firm resolve, they are liable to perish by fire, etc.
In regard to this elder, tradition has it that he went for
alms to the village where lived his mother, a lay devotee. The
lay devotee gave him some rice-gruel and asked him to sit
down in a reception-hall. The elder sat down and entered
on cessation. While he was sitting there, the reception-hall
took fire, and all the other priests took up the several mats
on which they had been sitting, and fled away. The inhabi-
tants of the village came together, and seeing the elder, cried
out, *' The lazy monk ! the lazy monk V The fire blazed up
in the grass, bamboo, sticks of wood, etc., completely sur-
rounding the elder. The people brought water in pitchers
and put it out, removed the ashes and made the ground neat
again, and scattering flowers stood worshiping him. The
elder rose from his trance, when the fixed term had elapsed,
and seeing the people gazing at him, sprang up into the air,
and went to the island Piyangu. This is the protection of
less intimate belongings.
Articles, however, which are intimately joined to the per-
son of the priest, such as his tunic, his upper garment, or the
seat on which he may be sitting, do not need any special re-
solve. The trance is sufficient to protect them, as in the case
of the venerable Sanjiva. For it has been said as follows:
" The concentration of the venerable Safijiva possesses
magical power; the concentration of the venerable Sariputta
possesses magical power."
Respect for the Order — respect, regard for the Order.
The sense is the Order cannot hold a function without his
presence. Here it is not respect for the Order but reflection
on the respect due it which is his preliminary duty. There-
fore let him reflect as follows :
" If, during the seven days I am sitting in a trance of ces-
sation, the Order should wish to pass a resolution, or perform
some other ecclesiastical function, I will arise before a priest
comes and summons me."
If he does this before entering his trance, he will rise
from it at the time set; but if he does not do it, and the Order
750 BUDDHISM
comes together and misses him, and inquires, " Where is such
and such a priest?" and hearing that he has entered a
trance of cessation sends some priest, saying, " Go, summon
him by authority of the Order!" then he will have to rise
from his trance when that priest has come within hearing
and has called him, saying, " Brother, the Order sends you its
respects." For such is the imperativeness of a command
from the Order. Therefore he must reflect on this, and so
enter his trance as to rise from it of his own accord.
A summons from The Teacher: — Here, also, it is reflection
on a summons of fhe Teacher that is his duty. Therefore
let it be reflected upon as follows:
" If, during the seven days I am sitting in a trance of ces-
sation. The Teacher should take occasion to lay down some
precept, or, apropos of some particular event, should teach
the Doctrine, I will rise from my trance before any one sum-
mons me/'
If he does this before sitting down, he will rise from it at
the time set; but if he does not do it, and The Teacher misses
him when the Order assembles, and inquires, " Where is such
and such a priest?" and hearing that he has entered a
trance of cessation sends some priest, saying, " Go, summon
him by my authority!" then he will have to rise from his
trance when that priest has come within hearing and has
called him, saying, " The Teacher sends for your venerable
worship." For such is the imperativeness of a summons from
The Teacher. Therefore he must reflect on this, and so
enter his trance as to rise from it of his own accord.
Limitation of time — limitation of the time of life. For
this priest should be skilful respecting the limitation of time.
He should not enter this trance without first reflecting
whether his span of life is to last seven days longer or not.
For if he were to enter this trance without perceiving that
his vital powers were to break up within the seven-day
limit, his trance of cessation would not be able to ward off
death, and as death cannot take place during cessation, he
would have to rise from the midst of his trance. Therefore
he must enter it only after having made the above reflec-
tion. For it has been said that it is permissible to neglect
the other reflections, but not this one.
THE TRANCE OF CESSATION 751
When he has thus entered the realm of nothingness, and
risen from it and performed these preliminary duties, he en-
ters the realm of neither perception nor yet non-perception;
and having passed beyond one or two thoughts, he stops
thinking and reaches cessation. But why do I say that be-
yond two thoughts the thoughts cease? Because of the
priest's progress in cessation. For the priest's progress in
gradual cessation consists in an ascent through the eight at-
tainments by the simultaneous use of both the quiescence and
insight methods, and does not result from the trance of the
realm of neither perception nor yet non-perception alone.
Thus it is because of the priest's progress in cessation that
beyond two thoughts the thoughts cease.
Now the priest who should rise from the realm of noth-
ingness, and enter the realm of neither perception nor yet
non-perception without having performed his preliminary
duties would not be able to lose all thought, but would fall
back into the realm of nothingness. In this connection I
will add a simile of a man traveling on a road over which he
has never passed before.
A certain man traveling on a road over which he has
never passed before, comes on his way to a deep ravine con-
taining water, or to a slough in which is a stepping-stone
that has been over-heated by the sun; and essaying to de-
scend into the ravine, without having first adjusted his tunic
and his upper garment, he is obliged to retreat again to the
top of the bank, through fear of wetting his requisites; or
stepping upon the stone he scorches his feet so badly that he
jumps back to the hither bank. In the above simile, just as
the man, through not having adjusted his tunic and his upper
garment, retreated to where he had started from, as soon as
he had descended into the ravine, or had stepped on the
heated stone ; in exactly the same way the ascetic, if he have
not performed the preliminary duties, as soon as he reaches
the realm of neither perception nor yet non-perception, re-
treats again into the realm of nothingness.
As, however, another man who has traveled on that road
before, when he reaches that spot, will gird his tunic tightly
and cross the ravine with the other garment in his hand,
or will touch the stone as little as possible in passing to
752 BUDDHISM
the further bank; in exactly the same way a priest who
has performed his preliminary duties, and entered the realm
of neither perception nor yet non-perception, will pass be-
yond and lose all thought, and dwell in cessation.
How long will he stay in it? He who has entered it
in the above-described manner will remain in it during the
limit of time which he has set for it, provided that the ter-
mination of his life, or respect for the Order, or a summons
from The Teacher does not interfere.
How does he rise from it? In a twofold manner. The
priest who is in the path of never returning, with the attain-
ment of the fruit of never returning, the saint with the
attainment of the fruit of saintship.
When he has risen from it, to what is his mind in-
clined? It is inclined to Nirvana. For it has been said
as follows :
" Brother Visakha, the mind of a priest who has risen
from the trance of the cessation of perception and sensation
is inclined to isolation, has a tendency to isolation, is im-
pelled to isolation."
What is the difference between a dead man and one who
has entered this trance? This matter also is treated of in
this discourse. As it is said:
" Brother, of the man who has died and become a corpse,
bodily karma has ceased and become quieted, vocal karma
has ceased and become quieted, mental karma has ceased and
become quieted, vitality has become exhausted, natural heat
has subsided, and the senses have broken up. Of the priest
who has entered on the cessation of perception and sensation,
bodily karma has ceased and become quieted, vocal karma
has ceased and become quieted, mental karma has ceased
and become quieted, but vitality has not become exhausted,
natural heat has not subsided, and the senses have not
broken up."
In regard to the questions *' Is the trance of cessation
conditioned or unconditioned?" etc., it cannot be said either
that it is conditioned or that it is unconditioned, either that
it is worldly or that it is transcendent. And why not? On
account of the non-existence of any positive reality. Inas-
much, however, as it can be entered upon, therefore it is
THE TRANCE OF CESSATION 753
correct to say that it is brought about, not that it is not
brought about.
Whereas the wise who cultivate
The wisdom which doth make a saint
Are they who reach this holy trance —
This trance by saints at all times prized,
And ever by them held to be
Nirvana in the present life —
Therefore the faculty to reach
This state of trance v/hich is conferred
By wisdom in the holy paths
A blessing of those paths is called.
HC XLV (9)
THE ATTAINMENT OF
NIRVANA
Translated from the Visuddhi-Magga (chap, xxiii.)
Acquisition of honor etc.: — The blessings to be
/~\ derived from the realization of this transcendent wis-
dom include not only the ability to enter the trance of
cessation, but also the acquisition of honor etc. For the
individual who has developed his wisdom by the develop-
ment of the fourfold wisdom of the paths is worthy of the
worship, the veneration, the votive offerings, and the rev-
erence of all the world of gods and men, and is an unsur-
passed source of merit for the world.
To particularize: —
He who, being of weak faculties, develops the wisdom
of the first path with a dull insight is reborn seven times at
most; after seven rebirths in states of bliss he will make
an end of misery: he who develops it with medium faculties
and insight is a roamer; after two or three rebirths he will
make an end of misery: he who develops it with keen facul-
ties and insight takes root but once, only one human birth
will he pass through and make an end of misery.
He who develops the wisdom of the second path returns
once; once more will he return to this world and then make
an end of misery.
He who develops the wisdom of the third path never re-
turns. His destiny is fivefold, as follows : In the descending
order of the worth of his faculties he passes into Nirvana in
the midst, at the end, without instigation, with instigation,
or passes up current to the Sublime Gods.
Here the one who passes into Nirvana in the midst is re-
born in some one of the Pure Abodes and passes into Nir-
vana before attaining half the normal length of life of that
heaven ; he who passes into Nirvana at the end passes into
754
THE ATTAINMENT OF NIRVANA 7&
Nirvana after attaining half the normal length of life; he
who passes into Nirvana without instigation achieves the
fourth path without instigation or urging; he who passes
into Nirvana with instigation achieves the higher path with
instigation or urging; and he who passes up current to the
Sublime Gods starts from the particular heaven in which he
may be reborn, and ascends as far as to the Sublime Gods
and there passes into Nirvana.
Of those who develop the wisdom of the fourth path, one
is freed by faith, another is freed by wisdom, another is
doubly freed, another possesses the threefold knowledge, an-
other the Six High Powers, but the greatest of all is he who
has mastered the four analytical sciences and has lost all
depravity. Concerning this last it has l)een said : —
"At the time he is in the paths he is disentangling the
snarl, at the time he is in the fruits he has disentangled the
snarl, and there is in all the world of gods and men none
more worthy of votive gifts.*'
Since, then, such blessings manifold
From noble wisdom take their rise.
Therefore the understanding man
Should place therein his heart's delight.
The above constitutes the explanation of the development
of wisdom and of its blessings in the Way of Purity as
taught in the stanza,
*' What man his conduct guardeth, and hath wisdom.
And thoughts and wisdom traineth well.
The strenuous and the able priest.
He disentangles all this snarl."
BUDDHIST WRITINGS
ni. THE ORDER
The Admission and Ordination Ceremonies
Reprinted from a paper by J. F. Dickson, B. A., in the Journal of the
Royal Asiatic Society for 1874
IN MAY, 1872, I was invited by my learned friend and
pandit Kewitiyagala Unnanse, of the Mai watte Mon-
astery in Kandy, to be present at an ordination service,
held, according to custom, on the full-moon day of Wesak,
(May, June), being the anniversary of the day on which
Gautama Buddha attained Nirvana, b. c. 543. I gladly
availed myself of this opportunity of witnessing the celebra-
tion of a rite of which Englishmen have but little knowl-
edge, and which has rarely, if ever, been witnessed by any
European in Ceylon.
Nothing could be more impressive than the order and
solemnity of the proceedings. It was impossible not to feel
that the ceremony was being conducted precisely as it was
more than two thousand years ago.
The chapter house (Sinhalese, Poya-ge) is an oblong hall,
with rows of pillars forming an inner space and leaving
broad aisles at the sides. At the top of this inner space
sat the aged Abbot (Sinhalese, Maha Nayaka), as president
of the chapter; on either side of him sat the elder priests,
and down the sides sat the other priests in number between
thirty and forty. The chapter or assembly thus formed
three sides of an oblong. The president sat on cushions
and a carpet; the other priests sat on mats covered with
white calico. They all sat cross-legged. On the fourth side,
at the foot, stood the candidates, behind the pillars on the
right stood the deacons, the left was given up to the visitors,
and behind the candidates at the bottom was a crowd of
Buddhist laymen.
756
THE ADMISSION AND ORDINATION CEREMONIES 757
To form a chapter for this purpose not less than ten duly
ordained priests are required, and the president must be not
less than ten years' standing from his Upasampada ordina-
tion. The priests attending the chapter are required to give
their undivided, unremitting, and devout attention through-
out the service. Every priest is instructed to join heart and
mind in the exhortations, responses, formulas, etc., and to
correct every error, lest the oversight of a single mistake
should vitiate the efficacy of the rite. Previously to the
ordination the candidates are subjected to a strict and
searching examination as to their knov^ledge of the dis-
courses of Buddha, the duties of a priest, etc. An examina-
tion and ordination is held on the full-moon day in Wesak,
and on the three succeeding Poya days, or days of quarters
of the moon.
After witnessing the celebration of this rite, I read the
Upasampada-Kammavaca or book setting forth the form
and manner of ordering of priests and deacons, and I was
subsequently induced to translate it. This manual was
translated into Italian in 1776, by Padre Maria Percoto
(missionary in Ava and Pegu), under the title of '* Kam-
muva, ossia trattato della ordinazione dei Talapoini del
secondo ordine detti Pinzi,'' and a portion of it was edited
in 1841, in Pali and Latin, by Professor Spiegel. Clough
translated it in 1834, and Hardy has given an interesting
summary of it in his Eastern Monarchism; but neither the
text nor any complete translation is readily accessible, and I
have therefore thought that this edition might possibly be
acceptable to those who desire information respecting the
practice of Buddhism in Ceylon, where, as is well pointed
out by Mr. Childers, in his Pali Dictionary, (s.v. Nibba-
nam, p. 272, note), ''Buddhism retains almost its pristine
purity."
With regard to the transliteration, I have used the sys-
tem adopted (after Fausboll) by Mr. Childers in his Diction-
ary. In the translation I have placed in italics the rubrical
directions in the text, and all explanations and amplifications
of the text I have placed in square brackets. I have thus
endeavoured to give a translation of the text as it stands,
and, at the same time, to set out the ordination service fully
758 BUDDHISM
and completely, precisely in the form in use in Ceylon at
the present time, as I have myself witnessed it. No one who
compares this form with that given in Article XV. of Hodg-
son's " Literature and Religion of the Buddhists in Nepaul/'
can fail to be struck with the purity and simplicity of the
Ceylon rite as contrasted with that in use among the
Northern Buddhists.
Kandy, 9th January, 1873. J« F. D.
The Ordination Service
Praise be to the Blessed One, the Holy One, to him who has arrived
at the knowledge of all Truth
[The candidate, accompanied by his Tutor, in the dress
of a layman, but having the yellow robes of a priest in his
arms, makes the usual obeisance and offering to the Presi-
dent of the chapter, and standing says,]
Grant me leave to speak. Lord, graciously grant me
admission to deacon's orders. Kneels down. Lord, I pray
for admission as a deacon. Again, lord, I pray for ad-
mission as a deacon. A third time, lord, I pray for admis-
sion as a deacon. In compassion for me, lord, take these
yellow robes, and let me be ordained, in order to the de-
struction of all sorrow, and in order to the attainment of
Nirvana. To he repeated three times, [The President takes
the bundle of robes.] In compassion for me, lord, give me
those yellow robes, and let me be ordained, in order to the
> destruction of all sorrow, and in order to the attainment of
Nirvana. To he repeated three times. [And the President
then gives the bundle of robes, the yellow band of which he
ties round the neck of the candidate, reciting the while the
tacapancakam, or formula of meditation on the perishable
nature of the human body, as follows: kesa loma nakha
danta taco — taco danta nakha lomS kesa. Hair of the head,
hair of the body, nails, teeth, skin — skin, teeth, nails, hair
the body, hair of the head. The candidate then rises up, and
retires to throw off the dress of a layman, and to put on his
yellow robes. While changing his dress he recites the fol-
lowing: In wisdom I put on the robes, as a protection
against cold, as a protection against heat, as a protectioa
THK ADMISSION AND ORDINATION CEREMONIES 759
against gadflies and musquitoes, wind and sun, and the touch
of serpents, and to cover nakedness, i, e. I wear them in all
humility, for use only, and not for ornament or show. Hav-
ing put on the yellow robes, he returns to the side of his
tutor, and says,] Grant me leave to speak. I make obeisance
to my lord. Lord, forgive me all my faults. Let the merit
that I have gained be shared by my lord. It is fitting to give
me to share in the merit gained by my lord. It is good, it is
good. I share in it. Grant me leave to speak. Graciously
give me, lord, the three refuges and the precepts. [He
kneels down.] Lord, I pray for the refuges and the
precepts.
[The tutor gives the three refuges and the ten precepts
as follows, the candidate still kneeling, and repeating them
after him sentence by sentence.
THE THREE REFUGES
I put my trust in Buddha.
I put my trust in the Law.
I put my trust in the Priesthood.
Again I put my trust in Buddha.
Again I put my trust in the Law.
Again I put my trust in the Priesthood.
Once more I put my trust in Buddha.
Once more I put my trust in the Law.
Once more I put my trust in the Priesthood.
II
THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.
Abstinence from destroying life ;
Abstinence from theft;
Abstinence from fornication and all uncleanness;
Abstinence from lying;
Abstinence from fermented liquor, spirits and strong drink which
are a hindrance to merit;
Abstinence from eating at forbidden times;
Abstinence from dancing, singing, and shows ;
Abstinence from adorning and beautifying the person by the use
of garlands, perfumes and unguents ;
Abstinence from using a high or a large couch or seat;
Abstinence from receiving gold and silver;
are the ten means (of leading a moral life).
760 BUDDHISM
[The candidate says,]
I have received these ten precepts. Permit me. [He
rises up, and makes obeisance to his Tutor.] Lord, I make
obeisance. Forgive me all my faults. May the merit I have
gained be shared by my lord. Give me to share in the merit
of my lord. It is good, it is good. I share in it.
[This completes the ordination of a deacon, and the can-
didate retires.]
The foregoing ceremony is gone through previous to the
ordination of a priest in all cases, even where the candidate
has already been admitted as a deacon. If the candidate is
duly qualified for the priestly office, he can proceed at once
from deacon's to priest's orders ; otherwise he must pass a
term of instruction as a deacon: but a candidate who has
received deacon's orders must solicit them again, and go
through the above ceremony when presented for priest's
orders.
The candidate being duly qualified, returns with his
tutor, and goes up to the President of the chapter, presenting
an offering, and makes obeisance, saying,]
Permit me to speak. Lord, graciously grant me your
sanction and support. He kneels down. Lord, I pray for
your sanction and support; a second time, lord, I pray
for your sanction and support; a third time, lord, I pray for
your sanction and support. Lord, be my superior. This is
repeated three times. [The President says,] It is well. [And
the candidate replies,] I am content. This is repeated three
times. From this day forth my lord is my charge. I am
charge to my lord. [This vow of mutual assistance] is
repeated three times.
[The candidate rises up, makes obeisance, and retires
alone to the foot of the assembly, where his alms-bowl is
strapped on his back. His tutor then goes down, takes him
by the hand, and brings him back, placing him in front of
the President. One of the assembled priests stands up, and
places himself on the other side of the candidate, who thus
stands between two tutors. The tutors say to the assembly,]
With your permission, [and then proceed to examine the
candidate as to his fitness to be admitted to priest's orders].
THE ADMISSION AND ORDINATION CEREMONIES 761
Your name is Naga? It is so, lord. Your superior is the
venerable Tissa? It is so, lord. [The two tutors together
say,] Praise be to the Blessed One, the Holy One, to him
who has arrived at the knowledge of all Truth. [They then
recite the following commands of Buddha.] First it is right
to appoint a superior. When the superior has been ap-
pointed, it is right to inquire whether the candidate has
alms-bowl and robes [which they do as follows]. Is this
your alms-bowl? It is so, lord. Is this the stole? It is so,
lord. Is this the upper robe? It is so, lord. Is this the
under robe ? It is so, lord. Go and stand there. [The can-
didate here retires, going backwards in a reverential posture,
and stands at the lower corner of the assembly. The tutors
remain in front of the President, and one of them says,]
Priests, hear me. The candidate desires ordination under
the venerable Tissa, Now is the time of the assembly of
priests. I will instruct the candidate. [The tutors make
obeisance to the President, and go down to the foot of the
assembly, and join the candidate, whom they instruct and
examine as follows.] Listen, Naga. This is the time for
you to speak the truth, to state what has occurred. When
asked concerning anything in the midst of the assembly, if it
be true, it is meet to say so; if it be not true, it is meet to
say that it is not. Do not hesitate. Conceal nothing. They
inquire of the candidate as follows. Have you any such dis-
eases as these? Leprosy? No, lord. Boils? No, lord.
Itch? No, lord. Asthma? No, lord. Epilepsy? No,
lord. Are you a hum.an being? Yes, lord. Are you a
male? Yes, lord. Are you a free man? Yes, lord. Are
you free from debt? Yes, lord. Are you exempt from
military service? Yes, lord. Have you come with the
permission of your parents? Yes, lord. Are you of the
full age of twenty years? Yes, lord. Are your alms-bowl
and robes complete? Yes, lord. What is your name?
Lord, I am called Naga. What is the name of your superior?
Lord, my superior is called the venerable Tissa. [The two
tutors here go to the top of the assembly, and make obeisance
to the President, and one of them says,] Priests, hear me.
The candidate desires ordination under the venerable Tissa.
He has been duly instructed by me. Now is the time of the
762 BUDDHISM
assembly of priests. If the candidate is here, it is right to
tell him to approach. [One of the tutors says.] Come
hither. [The candidate comes up, and stands between the
tutors, makes obeisance to the assembly, and kneels down.]
Priests, I ask the assembly for ordination. Priests, have
compassion on me, and lift me up. A second time, lords, I
ask the assembly for ordination; lords, have compassion on
me, and lift me up. A third time, lords, I ask the assembly
for ordination. Lords, have compassion on me, and lift me
up. [The candidate rises up, and makes obeisance. The
tutors say,] Priests, hear me. This candidate desires ordi-
nation under the venerable Tissa. Now is the time of the
assembly of priests. I will examine the candidate respecting
the disqualifications for the priestly office. Listen, Naga,
This is the time for you to speak the truth, to state what has
occurred. I will inquire of you concerning facts. If a thing
is, it is right to say it is; if a thing is not, it is right to say
it is not. Have you any such diseases as these? Leprosy?
No, lord. Boils? No, lord. Itch? No, lord. Asthma?
No, lord. Epilepsy? No, lord. Are you a human being?
Yes, lord. Are you a male ? Yes, lord. Are you free from
debt? Yes, lord. Are you exempt from military service?
Yes, lord. Have you come with the permission of your
parents? Yes, lord. Are you of the full age of twenty
years? Yes, lord. Are your alms-bowl and robes complete?
Yes, lord. What is your name? Lord, I am called Naga.
What is the name of your superior? My superior, lord, is
called the venerable Tissa. [Here ends the examination
in the midst of the assembly, and one of the tutors
reports the result as follows:] This candidate desires or-
dination under the venerable Tissa. He is free from dis-
qualifications. He has his alms-bowl and robes complete.
The candidate asks the assembly for ordination under his
superior the venerable Tissa. The assembly gives the can-
didate ordination under his superior the venerable Tissa.
If any of the venerable assembly approves the ordina-
tion of the candidate under the venerable Tissa, let him be
silent; if any objects, let him speak. A second time I state
this matter. Priests, hear me. This candidate desires ordi-
nation under the venerable Tissa. He is free from disquali-
THE ADMISSION AND ORDINATION CEREMONIES 763
fications for the priestly office. His alms-bowl and rotes are
complete. The candidate asks the priesthood for oj-dination
under his superior the venerable Tissa. The assembly gives
the candidate ordination under his superior the venerable
Tissa. If any of the venerable assembly approve the ordina-
tion of the candidate under his superior the venerable Tissa,
let him be silent; if any objects, let him speak. A third
time I state this matter. Priests, listen. This candidate
desires ordination under the venerable Tissa. He is free from
disqualifications for the priestly office. His alms-bowl and
robes are complete. The candidate asks the priesthood for
ordination under his superior the venerable Tissa. The
assembly gives the candidate ordination under his superior
the venerable Tissa. If any of the venerable assembly ap-
proves the ordination of the candidate under his superior the
venerable Tissa, let him be silent; if any objects, let him
speak. [The two tutors here again make obeisance to the
President, and say,] The candidate has received ordination
from the priesthood under his superior the venerable Tissa.
The assembly approves the resolution: therefore it keeps
silence. So I understand your wish.
THE MENDICANT IDEAL
Translated from the Samyutta-Nikaya (xvi. 3*)
THUS have I heard.
On a certain occasion The Blessed One was dwell-
ing at Savatthi in Jetavana monastery in Anatha-
pindika's Park. And there The Blessed One addressed the
priests :
" Priests/' said he.
*' Lord," said .the priests to The Blessed One in reply.
And The Blessed One spoke as follows:
" Take pattern by the moon, O priests, when ye go a-beg-
ging. Hold aloof, O priests, both in body and in mind, never
weary your welcome, nor be impudent to your benefactors.
" Just as a man, O priests, would regard a dilapidated
well, or a rugged mountain, or a river difficult to ford, and
hold aloof both in body and in mind, in exactly the same
way, O priests, take pattern by the moon when ye go a-beg-
ging, hold aloof both in body and in mind, never weary
your welcome, nor be impudent to your benefactors.
*' Kassapa, O priests, takes pattern by the moon when he
goes a-begging. He holds aloof both in body and in mind,
never wearies his welcome, nor is impudent to his bene-
factors.
*'What do you say to this, O priests? What sort of a
priest is worthy to go a-begging?"
" Reverend Sir, our beliefs derive from The Blessed One,
have The Blessed One for their guide and their authority.
Pray, Reverend Sir, let the answer to this find expression in
the mouth of The Blessed One. Anything the priests hear
from The Blessed One will be kept in mind."
Then The Blessed One waved his hand in the air : '' Just
as my hand, O priests, is not caught, nor seized, nor held
fast by the air, in exactly the same way, O priests, when the
mind of a priest who goes a-begging is not caught, nor
764
THE MENDICANT IDEAL 765
seized, nor held fast, and when, willing that they should
g^m who wish for gain, and that they should acquire merit
who wish to acquire merit, he is as delighted and pleased with
the gains of others as with his own, such a priest, O priests,
is worthy to go a-begging.
" The mmd of Kassapa, O priests, when he goes a-begging
is not caught, nor seized, nor held fast, and willing that they
should gain who wish for gain, and that they should acquire
merit who wish to acquire merit, he is as delighted and
pleased with the gains of others as with his own.
"What do you say to this, O priests? What sort of a
priest is an unworthy teacher of the Doctrine? And what
sort of a priest is a worthy teacher of the Doctrine? "
'' Reverend Sir, our beliefs derive from The Blessed One,
have The Blessed One for their guide and their authority.
Pray, Reverend Sir, let the meaning of this saying find ex-
pression in the mouth of The Blessed One. Anything the
priests hear from The Blessed One will be kept in mind/*
'' Then listen, O priests, and pay strict attention, and I
will speak."
" Yes, Reverend Sir,'' said the priests to The Blessed One
in assent.
And The Blessed One spoke as follows :
" Any priest, O priests, who in teaching the Doctrine to
others thinks as follows : * O that they may hear from me
the Doctrine ! and be won over by what they hear, and mani-
fest delight towards me,' such a priest, O priests, is an un-
worthy teacher of the Doctrine.
" Any priest, O priests, who in teaching the Doctrine to
others thinks as follows; * The Doctrine has been well taught
by The Blessed One, avails even in the present life, is imme-
diate in its results, is inviting and conducive to salvation, and
may be mastered by any intelligent man for himself. O that
they may hear from me the Doctrine, and be enlightened by
what they hear, and as a result of their enlightenment begin
to act accordingly'' and thus teaches the Doctrine to others
because of that Doctrine's intrinsic goodness, and because of
compassion, mercy, and kindness, such a priest, O priests, is a
worthy teacher of the Doctrine.
" Kassapa, O priests, in teaching the Doctrine to others.
766 BUDDHISM
thinks as follows: 'The Doctrine has been well taught by
The Blessed One, is of advantage even in the present life, is
immediate in its results, is inviting and conducive to salva-
tion, and may be mastered by any intelligent man for him-
self. O that they may hear from me the Doctrine, and be
enlightened by what they hear, and as a result of their en-
lightenment begin to act accordingly!' and thus teaches the
Doctrine to others because of that Doctrine's intrinsic good-
ness, and because of compassion, mercy, and kindness.
*' I will admonish you, O priests, by the example of Kas-
sapa, or by that of any one who may resemble Kassapa, and
mrhen you have been admonished, begin to act accordingly."
"AND HATE NOT
HIS FATHER AND MOTHER
Translated from the Visuddhi-Magga (chap, iii.)
FOR some persons even mother and father are no hin-
drances, as in the case of the young priest, the
nephew on his mother's side of an elder who dwelt in
Korandaka monastery.
It is related that the young priest had gone to Rohana to
hear the precepts read, and the elder's sister, who was a lay
devotee, used constantly to ask the elder for news of her
son. One day the elder determined to go and fetch the lad,
and set out in the direction of Rohana. The youth also had
left his quarters, and had issued forth from Rohana. For he
said to himself, " It is a long time that I have lived here. I
will go now and see my preceptor, and having learnt how the
lay woman is doing, I will return again." And they both
met on the banks of the Ganges. Then the young priest
performed his respectful duties to the elder at the foot of a
certain tree, and when the latter asked him, " Whither are
you going?" he told him. Said the elder, "You do well;
the lay woman is always asking after you, and it is for this
very reason that I am come. By all means go, and I will
stay and keep residence here." And thus he dismissed him.
The young priest arrived home at the monastery on the
day for beginning residence, and they assigned to him
a cell which had been built by his father. On the next day
his father came, and inquired of one of the priests, " Rev-
erend sir, to whom has my cell been assigned?" And when
he heard it had been assigned to a young stranger, he drew
near, and having done obeisance, he said,
" Reverend sir, any one who enters upon residence in my
cell has a garment given him."
" What mean you, O layman ? "
76?
788 BUDDHISM
" For the next three months you must beg your food at
our house, and when, after the solemnity of inviting criti-
cism, you wish to depart, come and take leave of us."
The other assented by his silence.
Then the layman went hom.e, and said to his wife, "A
certain reverend stranger is in the dwelling I put up, and
we must wait on him attentively.''
" Very well/' said the lay woman in assent, and prepared
excellent food, both hard and soft.
At breakfast-time the lad came to the house of his mother
and father, but no one recognized him. And he remained
three months, and always ate his alms at their house. And
when residence was over, he announced to them that he was
about to depart.
Then said his mother and father, " Reverend sir, you can
go on the morrow." And the next day they fed him in their
house, and then filled up a measure of sesamum oil and gave
it to him, and also a lump of sugar, and nine cubits' length of
cloth, and said, " You can go now, reverend sir." And he
returned thanks, and set out in the direction of Rohana.
And his preceptor, after the solemnity of inviting criti-
cism, was coming in the opposite direction, and met him in
the place where they had met before. The lad performed
his respectful duties to the elder at the foot of a certain tree.
Then said the elder,
** Well, my friend, did you see the lay woman ?"
" Yes, reverend sir/' said he in reply, and told him all the
news. And having anointed the feet of the elder with the
sesamum oil, and made him a drink with the lump of sugar,
and given him the cloth, he did obeisance before him and
saying, " Reverend sir, Rohana is the place for me/' he
departed on his way.
The elder came to the monastery, and on the next day
entered the village of Korandaka. And the lay woman, who
was always looking up the road, and saying, " Now, now my
brother is coming with my son," saw him approaching alone,
and fell at his feet, and wept, and lamented, saying, " My
son, methinks, must be dead, inasmuch as the elder comes
alone/'
Then thought the eider, " Surely, the lad, through the
"AND HATE NOT HIS FATHER AND MOTHER" 769
moderateness of his passions, must have gone away without
announcing himself.'' And he comforted her, and told her
the whole story, and drawing forth the cloth from the scrip
in which he carried his bowl, he showed it to her.
The lay woman was pleased, and lying prostrate, with
her face in the direction in which her son had gone, she
worshiped, saying,
" Methinks The Blessed One must have had in mind a
body of priests like my son when he preached the relay
course of conduct, the Nalaka course of conduct, the tuvat-
taka course of conduct, and the course of conduct customary
with the great saints, showing how to take delight in the
cultivation of content with the four reliances. This man
ate for three months in the house of the mother who bore
him, and never said, ' I am thy son, and thou art my
mother.' O the wonderful man ! "
For such a one mother and father are no hindrances,
much less any other lay devotees.
THE STORY OF VISAKHA
Translated from the Dhammapada, and from |
Buddhaghosa's comment
I
** As flowers in rich profusion piled
Will many a garland furnish forth;
So all the years of mortal man
Should fruitful be in all good works."
**AS flowers in rich profusion piled !^ This doctrinal in-
jOk struction was given by The Teacher while dwelling
"*• near Savatthi in Eastern Monastery ; and it was
concerning Visakha, a female lay disciple. She was born,
we are told, in the city of Bhaddiya, in the kingdom of
Bengal. Her father Dhanaiijaya, son of Mendaka the
treasurer, ranked also as treasurer, and her mother was
the lady Sumana, his principal wife.
When Visakha was seven years old, The Teacher, per-
ceiving that the Brahman Sela, and others of her city, were
competent to attain to salvation, went thither on his wander-
ings, accompanied by a great congregation of priests.
Now at that time Mendaka, who was filling the office of
treasurer in that city, was head of a household of. five per-
sons of great merit. The five persons of great merit were:
Mendaka the treasurer; Paduma, his principal wife;
Dhanaiijaya, his eldest son; the latter's wife, Sumana;
and Mendaka's slave, Punna. Now Mendaka the treasurer
was not the only person of illimitable wealth in Bimbisara's
territory. There were five of them: Jotiya, Jatila, Men-
daka, Punnaka, Kakavaliya.
When Mendaka the treasurer heard of the arrival of The
One Possessing the Ten Forces, he sent for the little maid
Visakha, the daughter of his son Dhananjaya the treasurer,
and said to her:
" Dear girl, this is an auspicious day for you and for me !
With your five hundred girl-attendants mount five hundred
770
THE STORY OF VISAKHA 771
chariots, and with these five hundred female slaves as your
retinue go to welcome The One Possessing the Ten Forces."
" Very well," said she, and did so. But as she well knew
what etiquette required, when she had gone as far in her car-
riage as was proper for carriages to go, she alighted, and
on foot drew near to The Teacher. Then she did him
obeisance, and stood respectfully at one side. Pleased with
her behavior. The Teacher taught her the Doctrine, and at
the end of the discourse, she attained to the fruit of con-
version, together with her five hundred maidens.
Also Mendaka the treasurer drew near to The Teacher^
and listening to a sermon, attained to the fruit of conversion,
and invited him for the morrow to breakfast. On the next
day at his own house he served The Buddha and the congre-
gation of the priests with excellent food, both hard and soft;
and thus for half a month he gave liberally. And when The
Teacher had stopped in the city of Bhaddiya as long as he
wished, he departed.
Now at that time Bimbisara and Pasenadi the Kosalan
were connected by marriage, being each of them the husband
of the other's sister. And one day it occurred to the Kosalan
king: "In Bimbisara's territory dwell five men of illimitable
wealth, while there is not one in mine. Suppose, now, I go
to Bimbisara, and ask him for one of these persons of great
merit."
And going to king Bimbisara, he was received cordially
by the latter, who then asked,
"What was your purpose in coming?"
" In your territory dwell five men of illimitable wealth,
persons of great merit. I have come with the intention of
taking one of them back with me. Let me have one."
" It would be impossible for me to move one of those great
families."
"I will not go without," was the reply.
The king took counsel with his ministers, and then said
to him:
" To move such powerful personages as Joti and the
others, would be like moving the world. But Mendaka the
great treasurer has a son called Dhananjaya the treasurer:
I will consult with him, and then give you my reply."
772 BUDDHISM
Then Bimbisara sent for Dhanafijaya the treasurer, and
said to him,
" Dear friend, the king of the Kosalans says he will not
return home unless you go with him. Therefore, go with
him, pray."
" Sire, I will go, if you send me.''
'' Then make your preparations, dear friend, and go.''
So he got himself ready, and the king was full of kind
attentions to him, and at parting formally intrusted him to
Pasenadi the king. And Pasenadi the king set out for
Savatthi, intending to spend one night on the way. And
coming to a pleasant spot, they bivouacked there.
Then said Dhananjaya the treasurer,
"Whose territory are we on now?"
" Mine, O treasurer."
"How far is it from here to Savatthi?"
" Seven leagues."
" It is very crowded in a city, and my suite is a large one.
Sire, if it so please you, I will dwell here."
"Very good," said the king in assent; and mapping out
for him a city, he gave it to him, and went away. And from
the circumstance that the settlement in that place was made
in the evening [sa-yam], the city received the name of
Saketa.
Now there was dwelling at Savatthi a young man named
Punnavaddhana, who was the son of a treasurer named
Migara, and had just come of age. And his mother and
father said to him,
" Son, choose yourself a wife from what family you
please."
" Oh ! I have no use for anything of that sort."
" Son, act not so ! No family can last without children."
" Well, then," said he, when they continually insisted,
* if I can have a girl endowed with the five beauties, I will
do- as you say."
" But, son, what are these five beauties ?"
"Beauty of hair; beauty of flesh; beauty of bone; beauty
of skin; and beauty of youth."
(The hair of a woman who is experiencing the reward of
great merit is like a peacock's tail, and, when it is loosened
THE STORY OF VISAKHA 773
and allowed to fall, reaches to the bottom of the tunic, where
the ends turn and point upwards. This is " Beauty of hair."
The lips are of a fine color, resembling a bright red gourd,
and are smooth and pleasant to the touch. This is "Beauty
of flesh." The teeth are white, with even interstices, resem-
bling a row of diamonds set upright, or evenly cut mother-
of-pearl. This is " Beauty of bone." The skin, even without
the application of sandal-wood perfume, or any rouge, or
other cosmetic, is glossy like a blue-lotus wreath, and white
like a wreath of kanikara flowers. This is " Beauty of skin."
She possesses a youthfulness as fresh when she has brought
forth ten times, as if she had brought forth but once. This
is "Beauty of youth.")
Then his mother and father invited and entertained one
hundred and eight Brahmans, and inquired of them,
"Are there any women endowed with the five beauties?"
"Assuredly there are."
" Then let eight of you go in search of a girl of this
description."
^ And giving them a liberal present, they continued:
" When you return, we will remember you again. Go,
search for a girl of this description, and as soon as you find
her, put on her this decoration." And with that they placed
in their hands a gold wreath worth a hundred thousand
pieces of money, and dismissed them.
So the eight Brahmans went searching through all the
large cities, but discovered no girl endowed with the five
beauties. Then they turned back, and as they were return-
ing, they chanced to arrive at Saketa on Public Day. " Now,"
thought they, " our mission will be effected."
It seems that every year in that city there was held a fes-
tival called " Public Day." Then all those ladies who are
not in the habit of going out of doors issue forth from their
homes with their attendants, and show themselves in public,
going on foot to the banks of the river. And on the same
day they do this^ all the rich men's sons of the warrior and
other castes station themselves alongside the paths in order
to put garlands on the heads of any pretty girl they may
see of equal rank with themselves.
And these Brahmans came also, and stationed themselves
774 BUDDHISM
in a hall on the banks of the river. At that moment Visakha,
then some fifteen or sixteen years of age, came to that place
on her way to bathe in the river, being decked in all her
ornaments, and attended by five hundred maidens. And
suddenly a cloud arose, and it began to rain. The five hun-
dred maidens took to running, and sought refuge in the hall.
The Brahmans scanned them carefully, but saw not one
among them endowed with the five beauties. Then Visakha
came up at her natural gait, and entered the hall, and her
garments and ornaments were wet.
The Brahmans perceived that she had four of the beau-
ties, and being desirous of seeing her teeth, they began con-
versing among themselves, saying,
" Our daughter is of a lazy disposition ; her husband, we
must needs suppose, will have to content himself with sour
gruel."
Then said Visakha, "What is that you are saying?'*
" Dear girl, we say thus and so."
(They say the sound of her voice was sweet, sounding
forth like the tones of a gong of bell-metal.)
Then with a sweet voice, she asked them again,
"Why do you say that?"
" Your attendant women came running to this hall, and
did not get their garments or their ornaments wet. But
though it is but a little way, you did not run at all, and got
your garments and ornaments wet. This is why we speak
as we do."
" Good sirs, say not so. I am better able to run than
they; but I had my reasons for not running."
" What were they, dear girl ?"
" Good sirs, there are four things which do not appear to
advantage when running. And there is another reason."
"Dear girl, what are the four things?"
" Good sirs, an anointed and richly dressed king does not
appear to advantage when he binds up his loin-cloth, and
runs in the royal court. Every one finds fault, saying, * How
is it this great king rushes around like any householder?'
He appears to advantage when walking at a slow gait. The
king's caparisoned state elephant does not appear to advant-
age when running. He appears to advantage when march-
THE STORY OF VISAKHA 77S
ing at an elephant's natural dignified pace. A man who has
retired from the world does not appear to advantage when
running. Every one finds fault, saying, * How is it this
monk rushes about like any layman?' He appears to
advantage when adopting a tranquil gait. No woman appears
to advantage when running. People justly find fault with
her, saying, ' How is it this woman rushes about like a
man?' These four do not appear to advantage when run-
ning."
"But what, dear girl, was your other reason?"
" Good sirs, a daughter is brought up by her mother and
father, who put a value on every limb in her body. For we
are goods for sale. They bring us up in order to marry us
into another family. If we should run and stumble, either
over our skirts or over some obstacle on the ground, and in
falling should break either a hand or a foot, we should re-
main as burdens on our families. But articles of ornament,
if they get wet, can dry. This, good sirs, was my reason for
not running."
All the while she was talking, the Brahmans were behold-
ing the splendor of her teeth, such splendor as they felt they
had never seen before. And having applauded her speech,
they took the gold wreath, and placed it on her head, and
said:
" You, dear girl, are the one whom this befits."
Then she asked them : " Good sirs, from what city are
you come?"
" From Savatthi, dear girl."
" The treasurer, the head of the family, what is his
name ?"
" His name, dear girl, is Migara the treasurer."
" And my young master, what is his name ?"
" He is the young Punnavaddhana, dear girl."
Having thus ascertained that the family was of equal
jraste to her own, she sent a message to her father to send
the chariot. For although she had come on foot, it is not
allowed to maidens to return in that manner when once
they have been decorated with the wreath. The daughters
of influential families return in chariots and the like ; others,
either mount ordinary carriages, or walk under a palm-leaf
776 BUDDHISM
parasol, or, if that is lacking, they raise the skirts of their
cloaks and throw them over their shoulders. In the present
instance, her father sent her five hundred chariots, and she
and her attendants mounted and returned home, while the
Brahmans accompanied them.
Then said the treasurer to the Brahmans,
"Whence are ye come?"
" From Savatthi, great treasurer.''
"The treasurer, what is his name?''
" Migara the treasurer/'
" What is the son's name ?"
" Young Punnavaddhana."
" The riches, how great are the riches ?"
" Four hundred millions, great treasurer."
" His riches, by the side of ours, are but as a farthing.
However, from the time one obtains a protector for a
maiden, why look for anything else?" Thus he gave his
consent.
After a day or two of hospitable entertainment, he dis-
missed them. And they returned to Savatthi, and announced
to Migara the treasurer:
''We have found the girl."
" Whose daughter is she ? "
" Dhananjaya the treasurer's."
" That is a powerful personage whose daughter you have
secured for us. We must go quickly to fetch her." Then
he went and announced to the king the circumstances of the
case, and that he must needs absent himself for a while.
And the king thought to himself: "This is the great per-
sonage whom I removed from before Bimbisara and settled in
Saketa. I ought to pay him some attention." And he said
to Migara the treasurer,
"I, too, will go."
" Very good, sire," replied the other, and sent the follow-
ing message to Dhananjaya the treasurer: "When I come,
the king will come also, and the king's army is large. Shall
you be able to take care of so many people, or not?"
The return message came: "Let ten kings come, if they
wish."
Then Migara the treasurer took all the inhabitants of that
THE STORY OF VISAKHA 777
large city, leaving barely enough to guard the houses, and
when he had come within half a league of Saketa, he halted,
and sent a message announcing his arrival.
Then Dhananjaya the treasurer, after sending out to them
a large present, consulted with his daughter!
" My dear/' said he, " I hear that your father-in-law has
come with the king of the Kosalans. Which house shall we
get ready for him, which for the king, and which ones for
the deputy kings?"
Now clever was the treasurer's daughter, with a fully
matured and keen intellect, the result of longing expressed
and aspiration cherished through a hundred thousand world-
cycles. And she gave orders: "Let such and such a house
be got ready for my father-in-law, such another for the
king, and such others for the deputy kings." After making
these arrangements, she next summoned the slaves and
servants, and said to them : " Let so many of you wait on the
king, and so many on the deputy kings; and do you who are
hostlers and the like take care of the elephants, horses, and
other beasts; for our guests must have a merry time while
they are here." Such were her orders. And why? So that
none might say : " We came to Visakha's merrymaking and
got nothing for our pains, but spent our time looking after
our beasts."
That same day, Visakha's father sent for five hundred
goldsmiths, and giving them a thousand nikkhas of red gold,
besides silver, gems, pearls, coral, diamonds, etc., enough to
go with it, he said : *' Make for my daughter what is called
the great creeper parure."
After rem.aining a few days, the king .^^ent a message to
Dhananjaya the treasurer, saying,
" It is too great a load for a simple treasurer to feed and
take care of us. Be pleased to appoint a time for the maid-
en's departure."
But Dhananjaya the treasurer returned word to the kingt
" The rainy season is now come, and you can well afford
to remain four months. Let everything pertaining to your
army be my care. It will be time enough for your majesty
to go when I dismiss you."
From that time on it was like a continual festival for the
778 BUDDHISM
city of Saketa. From the king down, every one was provided
with garlands, perfumes, garments, and other gifts, so that
each one felt himself the especial object of the treasurer's
hospitality.
Thus three months went by, but the parure was not yet
finished.
Then came the masters of ceremonies, and announced to
the treasurer:
" There is no lack of anything else, but the army has not
sufficient wood to cook its meals."
" Go, my dear sirs, take all the tumble-down elephant
stables, and other buildings of the kind in the city, and all
the dilapidated houses, and use them for cooking-fuel."
This wood did the cooking for half a month, and there-
upon they again announced to the treasurer:
" There is no wood."
" At this time in the year one cannot go for wood. But
open the store-houses where stuffs are kept, and make wicks
of the coarse cloths, dip them in vessels of oil, and so cook
your meals."
They did so for half a month, and thus four months had
gone by, and the parure was finished. There was no thread
in this parure; silver was used instead. When this parure
was on, it extended from head to foot. At the latter place
were bunches of gold medals, and silver dies. On the crown
of the head was a medal, at the top of the ears two, at the
throat one, at the knees two, at the elbows two, and at the
sides of the waist two.
Now a part of this parure consisted of a peacock, and
there were five hundred feathers of red gold in the wing on
the right side, and five hundred in the one on the left side.
The beak was of coral, the eyes were of jewels, and likewise
the neck and the tail-feathers. The midribs of the feathers
were of silver, and likewise the shanks of the legs. When
placed in position on Visakha's head, it appeared like a pea-
cock dancing on the summit of a mountain, and the sound
which came from the thousand midribs rolled forth like the
tones of celestial choruses and orchestras. And it was only
when people had come quite close that they knew it was not
a real peacock.
THE STORY OF VISAKHA 779
This parure was worth ninety millions, and a hundred
thousand was spent on the workmanship. But what was the
deed in a previous existence which caused her to obtain this
parure? They say that in the time of Kassapa Buddha she
gave cloth for robes to twenty thousand priests, also thread
and needles and dyeing material, all her own property; and
the parure was the result of this liberality. For the giving of
robes by a woman attains its fruition in the great creeper
parure ; by a man, in the supernatural bowl and robes.
When the great treasurer had thus spent four months in
getting ready his daughter's trousseau, he began giving her
the dowry. He gave five hundred carts full of money, five
hundred carts full of gold dishes, five hundred full of silver
dishes, five hundred full of copper dishes, five hundred full
of silk garments, five hundred full of clarified butter, five
hundred full of husked rice, and five hundred full of plow-
shares and other implements. They say the reason why he
thus gave her all manner of implements was for fear that
his daughter in her new home might need something, and
be obliged to send to a neighbor's for it. And he gave fifteen
hundred waiting-maids whose duties were to bathe, feed,
and dress her, — all of them handsome slaves, and richly
dressed, and riding in five hundred chariots, three to each
several chariot.
Then he determined to give his daughter some cattle, and
gave orders to his men: *
" Look you now ! Go and open the door of my lesser
cattle-fold, and post yourselves for a distance of three quar-
ters of a league, and at every quarter-league have a drum.
And let the space across from side to side be a hundred and
forty cubits, and let not the cows transgress those limits.
And as soon as you get them in position, sound your
drums.''
They did so. When the cows passed out of the fold, and
had gone a quarter-league, the men gave a signal with the
drum, and again at the end of the second quarter-league, and
again at the third quarter-league. And they hemmed them
in at the sides. Thus, for a space of three-quarters of a
league in length, and a hundred and forty cubits across, the
cows stood so close that they chafed one another.
780 BUDDHISM
Then said the great treasurer, " That is enough cows for
my daughter. Shut the door." So they shut the door of the
fold; but, notwithstanding the door was shut, such was the
effect of Visakha's merit that the vigorous bulls and the
milch cows leaped up and got out. And in spite of all the
men could do to prevent them, sixty thousand vigorous bulls
and sixty thousand milch cows got out, and behind the milch
cows followed vigorous bull calves.
What was the deed in a previous existence by reason of
which the cattle thus got out? Because once she kept on
giving, in spite of the efforts people made to stop her. As
tradition has it, in the time of The Supreme Buddha Kas-
sapa, she was the youngest of the seven daughters of king
Kiki, and her name was Servant-of-the-Congregation. And
as she was once giving the five products of the cow in alms
to twenty thousand priests, the young priests and the novices
cried, " Enough, enough ! " and closed their hands up tight.
But, notwithstanding their efforts to prevent her, she kept
on giving, saying, " Here is a sweet bit ; here is a dainty mor-
sel." This was the reason the cattle kept on coming out,
notwithstanding the efforts made to prevent them.
When the treasurer had got thus far in his giving, his
wife said to him,
"You have assigned goods to my daughter, but no male
and female vassals to do her bidding. Why is this?"
** Because I want to find out who are fond of her, and
who are not Of course, I shall send vassals with her to do
her bidding. When she comes to mount her chariot to de-
part, I shall make proclamation : ' Let all who wish to go
with my daughter, do so ; and let all others stay at hom^.' "
Now the day before she was to depart, the treasurer sat in
his room and had his daughter sit by him, and he admonished
her, telling her what rules of conduct she should adopt when
she came to dwell in her husband's family. And it happened
that Migara the treasurer was seated in the next room, and
overheard the admonition of Dhananjaya the treasurer,
which was as follows:
" My child, as long as you dwell in your father-in-law's
family, the in-door fire is not to be taken out of doors ; out-
door fire is not to be brought within doors; give only to
THE STORY OF VISAKHA 781
him who gives; give not to him who does not give; give both
to him who gives, and to him who does not give; sit hap-
pily; eat happily; sleep happily; wait upon the fire; and
reverence the household divinities." This was the tenfold
admonition.
On the next day he assembled the different guilds of
artisans, and in the presence of the royal army he appointed
eight householders to be sponsors for his daughter, saying,
"You are to try any charge of sin that may be brought
against my daughter in her new home." Next he had his
daughter put on her great creeper parure that was worth
ninety millions, and gave her besides five hundred and forty
millions with which to buy aromatic powders for her bath.
And causing her to mount a chariot, he took her about in
the neighborhood of Saketa as far as to Anuradhapura,
through fourteen villages that were subject to him; and as
he went through one after another, he caused proclamation
to be made: " Let all who wish to go with my daughter, go."
On hearing the proclamation all the inhabitants of the four-
teen villages, without exception, issued forth, saying, '' When
our mistress is on the point of leaving, why stay we here?"
Then Dhanaiijaya the treasurer, full of polite attentions to
the king and Migara the treasurer, accompanied them a short
distance on their way ; and having intrusted his daughter into
their hands, he there took leave of them.
And Migara the treasurer rode in a conveyance behind
the others, and beholding a great crov/d of people following,
he asked,
"Pray, who are these?"
"They are male and female vassals to do the bidding of
your daughter-in-law."
"Who could ever feed so many? Beat and drive them
away, and keep only those who do not run."
"Hold! " cried Visakha; "do not drive them away! The
one army can feed the other."
But the treasurer persisted, saying, " My dear girl, we
have no use for them. Who is there to feed them?" And
he caused his men to fling clods of earth at them, and to
beat them with sticks, and all those who did not run he
took with him, saying, "These are a plenty."
782 BUDDHISM
When Visakha approached the gate of the city of Sa-
vatthi, she began to reflect, " Shall I enter seated in a
covered conveyance, or standing erect in a chariot ? " Then
she thought, "If I am in a covered conveyance when i
enter, no one will see the elegance of my great creeper par-
ure." So she entered the city standing in her chariot, and
showing herself to the whole town. And when the in-
habitants of Savatthi beheld the magnificence of Visakha,
they said, " This, then, is Visakha. Truly, her magnificence
becomes her well ! " And thus it was in great pomp she
entered the treasurer's house.
Then all the inhabitants of the city sent gifts to her,
according to their power, and according to their ability;
for they thought, " Dhananjaya the treasurer was exceed-
ingly hospitable to us when we went to his city/' But
Visakha took all the gifts that were sent her, and distrib-
uted them to the different families everywhere throughout
the city. And in sending, she accompanied each gift with an
affectionate message : " This is for my mother, this for my
father, this for my brother, and this for my sister ; '' thus
treating each one according to age, and making, as it were,
all the inhabitants of the city her relatives.
Now towards the end of the night, her thoroughbred
mare gave birth to a foal. And Visakha, accompanied by
her female slaves bearing torches, went to the stable, and
superintended while they washed the mare with warm water,
and anointed her with oil. Then she returned to her own
quarters.
Now Migara the treasurer had for a long time been favor-
ably disposed to the sect of naked ascetics. And urged by
this feeling, though The Buddha was dwelling in a neighbor-
ing monastery, he neglected him in the festivities of his son's
wedding, but determined to do the naked ascetics an honor.
So, on a certain day, he had some rice porridge cooked in
several hundred new dishes, and extended an invitation to
five hundred of the unclothed. And when he had got them
all into his house he sent a message to Visakha, saying,
** Let my daughter-in-law come and do reverence to the
saints."
When Visakha heard the word " saints " she was greatly
THE STORY OF YISAKHA 783
delighted, for she had been converted, and was a noble dis-
ciple. But when she came to the place where they were
eating, and beheld them, she was angry with the treasurer,
and returned to her own quarters, saying reproachfully,
" These persons so devoid of shame and fear of sinning
cannot be saints. Why did my father-in-law have me sum
moned? '"
When the unclothed caught sight of her, they all with
one mouth reproached the treasurer:
** Why, O householder, did you not find some one else
for a daughter-in-law? You have introduced into your
house an arrant misfortune-breeder, a disciple of the
monk Gotama. Make haste and have her expelled from
the house."
" It is out of the question," thought the treasurer, **' for
me to expel her just because these men tell me to do so.
She is from too powerful a family." And he dismissed them,
saying,
'^ Your reverences, young people sometimes act without
knowing what they are about. Hold your peace ! "
Then he sat down on a costly seat, and began to eat the
sweet rice porridge from a golden bowl. At that moment a
[Buddhist] elder on his begging rounds entered the house.
Visakha was standing fanning her father-in-law, and saw
him. And thinking, " It would not be fitting for me to an-
nounce him to my father-in-law," she moved off in such a
way as to call his attention to the elder. But the foolish,
unconverted man, although he saw the elder, made as if
he did not see him, and with head bent down, he kept on
eating.
" Pass on, reverend sir," said Visakha, when she perceived
that her father-in-law made no sign, notwithstanding he had
seen the elder ; " my father-in-law is eating stale fare."
The treasurer, although he had borne with the talk of the
naked ascetics, the moment she said, " He is eating stale
fare," removed his hand from his bowl, and exclaimed,
" Take away this rice porridge, and turn the girl out of
the house ! To think that she should accuse me, and in a time
of festivity, too, of eating anything unclean ! "
But all the slaves and servants in the house belonged
784 BUDDHISM
^to Visakha. Who was there to seize her by hand or foot?
There was not one who dared so much as open his mouth.
"Father/' said Visakha, after listening to him.; "I'll not
leave so easily as you seem to think. I am not a common
prostitute, picked up at some river bathing-place ; and daugh-
ters whose parents are still living are not turned out so
easily. Now my father has provided for this very case.
When I was starting to come hither, he summoned eight
householders, and put me in their charge, saying, *If any
charge of sin be made against my daughter, investigate it/
Have these men summoned, and establish my guilt or in-
nocence."
" She speaks well," said the treasurer, and had the eight
householders summoned.
Said he : " This young girl, when I was seated, in a time
of festivity, eating rice porridge from a golden bowl, said
I was eating what was unclean. Find her guilty and turn
her out."
"Dear girl, is it so, as he says?"
" That is not as / say : — but when a certain elder on his
begging-rounds came and stood in the door-way, my father-
in-law, who was eating sweet rice porridge, paid no attention
to him. Then I thought : * My father-in-law is not acquiring
any merit in this existence, but is consuming old, stale merit.'
So I said: * Pass on, reverend sir; my father-in-law is eat-
ing stale fare.' Now, what fault is there here of mine?"
*' There is none. Our daughter speaks justly. Why are
you angry with her ? "
" Sirs, granted that this is no fault : but one night in the
middle watch, she went out behind the house, accompanied
by her male and female slaves."
"Dear girl, is it so, as he says?"
" Good sirs, I went for no other reason but that I thought
when a thoroughbred mare was bringing forth in this very
house, it would not do to sit still and make no sign. So I
had my slave-girls take torches, and went and caused the
mare to receive the attentions suitable for a time of foaling."
" Sir, our daughter does in your house work that is unfit
even for slave-girls. What fault can you discover here ? "
" Sirs, granted that here also there is no fault. Her
THE STORY OF VTSAKHA 785
father, however, was admonishing her at the time she was
starting to come hither, and gave her ten admonitions of a
deeply hidden meaning; and I do not understand them. Let
her tell me their meaning. For instance, her father said,
* The in-door fire is not to be taken out of doors.' Is it
possible, pray, for us to get on with our neighbors, without
ever sending fire to their households?''
" Is it so, as he says, dear girl ? "
" Good sirs, my father did not mean that by what he
said; but this is what he meant: * Dear girl, if you notice
any fault in your mother-in-law, or your father-in-law, or
your husband, do not tell of it outside in some one else's
house. There is no worse fire than this.' "
*' Sirs, so be it : but her father said : ' Out-door fire is not
to be brought within doors.' Would it be possible, if our
in-door fire were to go out, for us not to fetch fire from out-
side?"
" Is it so^ as he says, dear girl ? "
" Good sirs, my father did not mean that by what he said ;
but this is what he meant: * If any of your neighbors,
whether male or female, speak ill of your father-in-law, or
of your husband, do not bring their talk home, and repeat
it saying, " So and so has this or that to say of you." For
there is no fire comparable to this fire.' "
Thus, in this point also she was guiltless. And as in this
case, so also in the others ; and the following is their pur-
port : —
" When her father said to her : ' Give only to him who gives,'
he meant, * Give only to those who give borrowed articles
back again.' "
And " Give not to him who does not give," meant, " Give
\iot to those who do not give back again what they borrow."
'' Give both to him who gives, and to him who does not
give," meant, " When your needy relatives and friends come
to you, you should give to them, whether they are able to
repay you or not."
'' Sit happily," meant, " When you see your mother-in-law,
or your father-in-law, or your husband, you should rise, and
not keep your seat."
"Eat happily," meant, *' Yqu should not eat before your
HC XLV (lo)
TtS BUDDHISM
flother-in-law, or your father-in-law, or your husband. You
must eat after you have waited on them, and they have been
helped to everything they wish."
" Sleep happily," meant, " Do not ascend your couch to
lie down to sleep before your mother-in-law, or your father-
in-law, or your husband; but when you have done for them
all the different services which should be done, you can after-
wards yourself lie down to sleep/'
" Wait upon the fire," meant, " You should look upon your
mother-in-law, your father-in-law, and your husband, as if
they were a flame of fire, or a royal serpent."
" Reverence the household divinities," meant, " You should
look upon your mother-in-law, your father-in-law, and your
husband, as your divinities."
When thus the treasurer had heard the meaning of the ten
admonitions, he was unable to find any reply, and sat with
downcast eyes. The householders then said to him,
" Treasurer, is there any other sin in our daughter ? "
" Sirs, there is none.**
" Then, if she is guiltless, why did you attempt without
cause to turn her out of doors ? **
" Good sirs," said Visakha, at this point in the discussion,
** although at first it was not fitting that I should leave at the
command of my father-in-law, yet now that you whom my
father appointed to try charges which might be brought
against me, have found me guiltless, it is a good time to go."
So saying, she gave orders to her male and female slaves
to get ready the carriages and make the other necessary prep-
arations.
" Dear girl, I spoke in ignorance ; pardon me,** said then
the treasurer, speaking half to the householders.
" Good sir, I do pardon you all there is to pardon. I am,
however, daughter in a family that has studied and has faith
in the religion of The Buddha, and to see something of the
congregation of the priests is necessary to us. If I can be
allowed to wait on the congregation of the priests at my
pleasure, I will stay."
" Dear girl, wait on your monks as much as you please,"
was the reply.
Visakha, accordingly, sent an invitation to The One Pos-
THE STORY OF VISAKHA 787
sessing the Ten Forces, and on the next day received him at
her house. And the naked monks, when they heard that
The Teacher had gone to the house of Migara the treasurer,
went also, and sat down outside the house encompassing it,
Visakha, having given the water of donation, sent a mes-
sage to her father-in-law:
" All the arrangements for the entertainment are ready.
Let my father-in-law come and wait on The One Possessing
the Ten Forces."
But as he was about to go, the naked ascetics restrained
him, saying,
** O householder, go not near the monk Gotama."
So he sent back word : '* Let my daughter-in-law wait on
him herself."
When she had waited on The Buddha and on the congre-
gation of the priests that followed him, and the meal was
now at an end, she again sent a message:
" Let my father-in-law come and hear the sermon."
" If I were not to go now, it would not do at all," said
then the treasurer; for he was very desirous of hearing the
Doctrine.
" Well, then," said the naked monks, when they saw he
was bent on going, "you may listen to the Doctrine of the
monk Gotama, if you will sit outside of a curtain." Then
they went ahead of him, and drew a curtain around, and he
went and sat down outside of the curtain.
But The Teacher thought, " Sit outside of a curtain, if
you will, or beyond a wall, or beyond a mountain, or at the
end of the world. I am The Buddha, and can make you hear
my voice." And marching as it were with a mighty Jambu
trunk held aloft, and showering down as it were showers
of ambrosia, he began to teach the Doctrine in consecutive
discourse.
Now when a Supreme Buddha teaches the Doctrine, those
' in front, and those behind, and those beyond a hundred or a
thousand worlds, and those, even, who inhabit the abode of
the Sublime Gods, exclaim : " The Teacher is looking at me ;
The Teacher is teaching the Doctrine to me." To each one
it seems as if The Teacher were beholding and addressing
him alone. The Buddhas, they say, resemble the moon: as
788 BUDDHISM
the moon in the midst of the heavens appears to every living
being as if over his head, so The Buddnas appear to every
one as if standing in front of him. This gift is said to
be their reward for liberality in previous existences, when,
for the benefit of others, they cut off their own garlanded
heads, gouged out their own eyes, tore out their own hearts,
and gave away to be slaves sons such as Jali, daughters such
as Kanhajina, and wives such as Maddl.
And Migara the treasurer, as he sat outside the curtain,
and turned over and over in his mind the teaching of The
Tathagata, became established in the thousandfold orna-
mented fruit of conversion, and acquired an immovable
and unquestioning faith in the three refuges. Then, rais-
ing the curtain, he approached his daughter-in-law, and tak-
ing her breast in his hand, he said : " From this day forth
you are my mother," thus giving her the position of mother.
And henceforth she was known as " Migara's mother " ; and
when, later on, she had a son, she named him Migara.
The great treasurer then let go his daugbter-in-law's
breast, and went and fell at the feet of The Blessed One,
and stroking them with his hands, and kissing them with
his lips, he three times proclaimed his own name, " Reverend
Sir, I am Migara/'
" Reverend Sir," continued he, " all this time have I been
without knowing that on you should one bestow alms to
obtain great reward. But now I have learnt it, thanks to
my daughter-in-law, and am released from- all danger of
being reborn in a lower state of existence. Truly, it was
for my advantage and for my welfare that my daughter-in-
law came to my house." So saying, he pronounced the
following stanza:
" Now have I learnt where rich reward
Will surely follow every gift !
Truly a happy day for me,
When first my daughter sought my home ! '*
Visakha invited The Teacher again for the next day on
her own account, and on the day after her mother-in-law
also attained to the fruit of conversion. And henceforth
that house kept open doors for the religion of The Buddha.
THE STORY OF VISAKHA 789
Then thought the treasurer, " My daughter-in-law is a
great benefactress to me ; I must make her a present. And,
truly, her present parure is too heavy for every-day wear. I
will have a very light one made, which she can wear both
by day and by night in all the four postures/'
And he had made what is called a highly polished parure,
worth a thousand pieces of money: and when it was finished,
he invited The Buddha and the congregation of the priests,
and assiduously waited on them at breakfast. And causing
Visakha to bathe herself with sixteen pitcherfuls of perfumed
water, he placed her in front of The Teacher, and putting
her parure upon her, he had her do obeisance. Then The
Teacher, after giving thanks for the repast, returned to the
monastery.
And Visakha continued to give alms, and do other deeds
of merit, and she received the eight boons from The Teacher.
And as the crescent of the moon waxes great in the sky, so
did she increase in sons and daughters. They say she had
ten sons and ten daughters, and of these each had ten sons
and ten daughters, and of these also each had ten sons and
ten daughters. Thus the children and children's children
which had sprung from her numbered eight thousand and
four hundred and twenty persons.
She lived to be a hundred and twenty years old, but thero
was not a single gray hair on her head, — always she ap-
peared as if about sixteen. When people saw her on her
way to the monastery, surrounded by her children and chil-
dren's children, there were always those who inquired:
"Which of these is Visakha?" Those who saw her as she
walked would think: " I hope she will walk a little further;
our lady looks well when she walks." And those who saw
her stand, or sit, or lie, would think : " I hope she will lie a
little longer now; our lady looks well when she is lying
down." Thus in respect of the four postures, it could not
be charged against her that there was any one posture in
which she did not look well.
Moreover, she was as strong as five elephants. And the
king, hearing that Visakha was currently reported to be as
strong as five elephants, was desirous of testing her strength;
and one day, as she was on her way back from the monastery
790 BUDDHISM
where she had been to hear a sermon, he let loose an elephant
against her. The elephant, lifting his trunk, came on to
meet Visakha. Of her five hundred attendant women, some
fled away, while others threw their arms about her. And
when she asked what the matter was, they replied : " They
say the king is desirous of testing your iron strength, and
has let loose an elephant against you." When Visakha saw
the elephant, she thought, " What is the need of my running
away? It is only a question how I shall take hold of him."
And, being afraid that if she seized him roughly it might
kill him, she took hold of his trunk with two fingers, and
pressed him back. The elephant was unable either to resist
or to keep his feet, and fell back on his haunches in the
royal court. Thereupon the crowd shouted " Bravo ! " and
she and her attendants reached home in safety.
Now at that time Visakha, Migara's mother, lived at
Savatthi, and had many children and many children's chil-
dren, and the children were free from disease, and the
children's children were free from disease, and she was con-
sidered to bring good luck. Among her thousands of chil-
dren and children's children not one had died. And when
the inhabitants of Savatthi had their festivals and holidays,
Visakha was always the first to be invited, and the first to
be feasted.
Now on a certain day of merry-making, the populace were
going in their fine clothes and ornaments to the monastery to
listen to the Doctrine. And Visakha, having come from a
place of entertainment, and wearing the great creeper parure,
was likewise proceeding with the populace to the monastery.
There she took off her ornaments, and gave them to her
slave-girl. Concerning which it is said,
" Now at that time there was a merry-making at Savatthi ;
and the people in gorgeous array went to the park. Visakha,
also, Migara's mother, in gorgeous array went to the monas-
tery. Then Visakha, Migara's mother, took off her orna-
ments, and tying them up in a bundle in her cloak, gave
them to her slave-girl, saying, ' Here, take this bundle.' "
It would appear that she thought it not seemly to enter
the monastery wearing such an extremely costly and showy
parure, — a decoration which, when put on, adorned her from
THE STORY OF VISAKHA 791
head to foot. Thus it was that, as she was proceeding to the
monastery, she took it off, and made of it a bundle, and gave
it to a slave-girl, who had been born with the strength of
five elephants as the result of former good deeds, and hence
was able to carry it. Thus her mistress could say to her,
" Dear girl, take this parure. I will put it on when I return
from The Teacher."
Having put on her highly polished parure, she drew neav
The Teacher, and listened to the Doctrine. And at the close
of the sermon she rose, did obeisance to The Blessed One,
and went forth from his presence. The slave-girl, however,
forgot the parure. Now it was the custom of Ananda the
elder, when the assembly had listened to the Doctrine, and
had departed, to put away anything that had been forgotten.
And so this day he noticed the great creeper parure, and
announced to The Teacher,
" Reverend Sir, Visakha has gone forgetting her parure."
" Lay it aside, Ananda."
The elder lifted it up, and hung it on the side of the stair-
case.
And Visakha, in company with her friend Suppiya, wan-
dered about the monastery to see what could be done for
the in-coming, for the out-going, for the sick, and others.
Now it was the custom of the young priests and novices,
when they saw the devout ladies bringing clarified butter,
honey, oil, and other medicaments, to draw near with basins
of various kinds. And on that day also they did so.
Thereupon Suppiya saw a certain sick priest, and asked
him,
" Sir, of what do you stand in need? "
" Meat broth," was the reply.
" Very well, sir ; I will send you some."
But as she failed on the next day to obtain any suitable
meat, she made the preparation with flesh from her own
thigh ; and afterwards by the favor of The Teacher her body
was made whole.
When Visakha had attended to the sick and to the young
priests, she issued forth from the monastery. But before
she had gone far, she stopped and said,
" Dear girl, bring me the parure; I will put it on."
792 BUDDHISM
Instantly the slave-girl remembered that she had forgotten
it, and had left it behind. And she said,
" Mistress, I forgot it."
" Go, then, and get it, and bring it hither. But if my
master, Ananda the elder, has taken it up and laid it away
anywhere, then do not fetch it. It is a present to my mas-
ter." It appears she knew that the elder was in the habit of
putting away valuables which highborn personages had for-
gotten; and this v/as why she spoke as she did.
When the elder saw the slave-girl, he said to her,
" Why have you returned ? "
" I went away forgetting my mistress's parure," said she.
" I have put it by the staircase," said the elder ; '' go and
get it."
" My lord," said the slave-girl, *' an article which has been
touched by your hand is not to be reclaimed by my mistress."
And so she returned empty-handed.
"How was it, dear girl?" said Visakha. And she told
her.
" Dear girl, never will I wear an article which my master
has touched. I make him a present of it. Nevertheless, it
would be troublesome for my masters to take care of it. I
will sell it, and give them things which are more suitable.
Go fetch it."
And the slave-girl went and fetched it.
Visakha did not put it on, but sent for some goldsmiths
and had it appraised.
" It is worth ninety millions," said they ; " and the work-
manship is worth a hundred thousand,"
" Then put the parure in a wagon," said Visakha, " and
sell it."
" There is no one who is able to take it at such a price,
and a woman worthy to wear such a parure is difficult to
find. For in all the circuit of the earth only three women
have the great creeper parure: Visakha, the great female
lay disciple; the wife of Bandhula, the general of the Mallas;
and Mallika, daughter of a treasurer of Benares."
So Visakha paid the price herself; and, putting ninety
millions and a hundred thousand into a cart, she took the
amount to the monastery.
THE STORY OF VISAKHA 793
" Reverend Sir," said she, when she had made her obei-
sance to The Teacher, " my master, Ananda the elder, has
touched with his hand my parure, and from the time he has
touched it, it is impossible for me to wear it again. I have
endeavored to sell it;, thinking that with the amount I
should get for it, I would give things suitable for priests. But
when I saw there was no one else able to buy it, I made up
the price myself, and have now brought the money with
me. Reverend Sir, which one of the four reliances shall
I give?"
" Visakha, a dwelling-place at the east gate for the con-
gregation of the priests would be fitting."
'•' The very thing. Reverend Sir ! "
And Visakha, with a joyous mind, bought a site for ninety
millions, and with another ninety millions she began con-
structing a monastery.
Now one day, as The Teacher at dawn was gazing over
the world, he perceived that a son, Bhaddiya, had been born
from heaven into the family of a treasurer of the city of
Bhaddiya, and was competent to attain to salvation. And
after taking breakfast at the house of Anathapindika, he
directed his steps towards the north gate of the city. Now
it was the custom of The Teacher, if he took alms at the
house of Visakha, to issue forth from the city by the south
gate and lodge at Jetavana monastery. If he took alms at
the house of Anathapindika, he would issue forth by the
east gate, and lodge in Eastern Park; but if The Blessed
One was perceived at sunrise making his way to the
north gate, then people knew that he was setting out on
his travels.
So when Visakha heard on that day that he had gone in
the direction of the north gate, she hastened to him, and
making an obeisance, said,
"Reverend Sir, are you desirous of going traveling?"
" Yes, Visakha."
" Reverend Sir, at this vast expense am I having a mon-
astery built for you. Reverend Sir, turn back."
" Visikha, this journey admits not of my turning back."
"Assuredly," thought Visakha, "The Blessed One has
some special reason in all this." Then she said, " Reverend
794 BUDDHISM
Sir, in that case, before you go, command some priest to stay
behind who will know how the work should be done."
" Visakha, take the bowl of any one you wish/'
Then Visakha, though fond of Ananda, thought of the
magical power oi the elder, Moggallana the Great, and how
swiftly the work would progress with him to assist, and took
his bowl.
The elder then looked at The Teacher.
" Moggallana," said The Teacher, " take five hundred
priests in your train and turn back."
And he did so : and by his supernatural power they would
go a distance of fifty or sixty leagues for logs and stones;
and having secured logs and stones of tremendous size,
they would bring them home on the same day. And they
who placed the logs and stones on the carts were not ex-
hausted, nor did the axles break. And in no long time they
had erected a two-story building on high foundations and
approached by steps. The building contained a thousand
apartments, — five hundred apartments being in the lower
story, and the same number in the upper.
After traveling about for nine months, The Teacher came
again to Savatthi; and in these nine months Visakha had
put up her building, and was now at work on the peak,
which was intended to hold the water-pots, and was finished
in solid, beaten, red gold.
And Visakha, hearing that The Teacher was proceeding
towards Jetavana monastery, went to meet him; and, con-
ducting him to her monastery, she exacted of him a promise:
" Reverend Sir, dwell here for four months with the
congregation of the priests, and I will have the building
completed."
The Teacher consented; and thenceforth she gave alms
to The Buddha, and to the congregation of the priests in
the monastery.
And it came to pass that a certain female friend of Visakha
came to her with a piece of stuff that was worth a thousand
pieces of money.
*' Dear friend," said she, " I want to replace some of the
floor covering in your pavilion, and spread this instead. Tell
me a place in which to spread it."
THE STORY OF VISAKHA 795
''Dear friend, if I were to tell you there was no place left,
you would think, ' She does not want to let me have a place/
But look through the two floors of the pavilion and the
thousand apartments yourself, and find a place in which to
spread it."
Then the other took the piece of stuff worth a thou-
sand pieces of money, and went through the building; but
finding no stuff there of less value than hers, she was
overcome with grief; for she thought: "I shall have no
share in the merit of this building." And stopping still,
she wept.
And Ananda the elder happened to see her, and said,
** Why do you weep ? " And she told him the matter.
"Let not that trouble you/' said the elder; "I will tell
you a place in which to spread it. Make a door-mat of it, and
spread it between the place for washing the feet and the
staircase. The priests, after washing their feet, will wipe
them upon the mat before they enter the building : thus will
your reward be great." This spot, it appears, had been
overlooked by Visakha.
For four months did Visakha give alms in her monastery
to The Buddha and to the congregation which followed him;
and at the end of that time she presented the congregation of
the priests with stuff for robes, and even that received by the
novices was worth a thousand pieces of money. And of
medicines, she gave the fill of every man's bowl. Ninety
millions were spent in this donation. Thus ninety millions
went for the site of the monastery, ninety for the construc-
tion of the monastery, and ninety for the festival at the
opening of the monastery, making two hundred and seventy
millions in all that were expended by her on the religion of
The Buddha. No other woman in the world was as liberal
as this one who lived in the house of a heretic.
On the day the monastery was completed, when the shad-
ows of eventide were lengthening, she walked with her
children and her children's children round and round the
building, delighted with the thought that her prayer of a
former existence had now attained its complete fruition.
And with a sweet voice, in five stanzas, she breathed forth
this solemn utterance: —
796 BUDDHISM
** * O when shall I a mansion give, ^
Plastered with mud and stuccoed o'er,
A pleasing monastery-gift ? ' —
O this my prayer is now fulfilled !
" * O when shall I give household goods.
Benches and stools to sit upon,
And bolsters, pillows for the couch ? '— •
O this my prayer is now fulfilled !
" * O when shall I provisions give,
The ticket-food so pure and good,
Smothered in broths of various meats ? ' —
O this my prayer is now fulfilled !
" * O when shall I give priestly robes,
Garments of fine Benares cloth,
And linen, cotton goods as well ? '— -
O this my prayer is now fulfilled !
*' * O when shall I give medicines,
Fresh butter, butter clarified.
And honey, treacle, purest oil ? ' —
O this my prayer is now fulfilled ! "
When the priests heard her, they brought word to The
Teacher :
" Reverend Sir, in all this time we have never known
Visakha to sing; but now, surrounded by her children and
her children's children, she walks singing round and round
the building. Pray, is her bile out of order? or has she
become mad? "
*' Priests,*' said The Teacher, " my daughter is not sing-
ing; but the desire of her heart having come to pass, in her
delight she breathes forth a solemn utterance."
" But when was it, Reverend Sir, she made the prayer? "
" Priests, will you listen ? "
" Reverend Sir, we will."
Whereupon he related a tale of ancient times —
"Priests, a hundred thousand cycles ago, a Buddha was
born into the world by the name of Padumuttara. His term
of life was a hundred thousand years; his retinue of those
in whom depravity had become extinct was a hundred
thousand ; his city was Hamsavati ; his father, king Sunanda ;
and his mother, queen Sujata. The chief benefactress of this
THE STORY OF VISAKHA 797
Teacher, a lay devotee, had obtained the eight boons and
held the position of mother, and used to provide him with the
four reliances. Every evening and morning she used to
wait on him at the monastery, and a certain female friend
constantly accompanied her.
" When this friend saw on what intimate terms she con-
versed w'th The Teacher, and how much she was beloved,
she began to consider : ' What do people do to be beloved by
The Buddhas ? ' And she said to The Teacher :
'''Reverend Sir, what is this woman to you?'
" ' She is the chief of my benefactresses.'
" ' Reverend Sir, by what means does one thus become
chief benefactress?'
*' ' By praying for a hundred thousand world-cycles to
become one.'
" ' Reverend Sir, could I become one, if I now mxade my
prayer ? '
" 'Assuredly, you could.'
" ' In that case. Reverend Sir, come with your hundred
thousand priests and take alms of me for seven days.'
"The Teacher consented; and for seven days she gave
alms of food, and on the last day stuff for robes. Then she
did obeisance to The Teacher, and, falling at his feet, made
her prayer:
'"Reverend Sir, I do not pray for rule among the gods,
or any other such reward as the fruit of this alms-giving;
but that from some Buddha like yourself I may obtain the
eight boons, and have the position of mother, and be chief
of those able to provide the four reliances.'
" The Teacher looked into the future for a hundred thou-
sand cycles to see if her prayer would be fulfilled, and said:
"*At the end of a hundred thousand cycles a Buddha
named Gotama shall arise, and you shall be a female lay
disciple of his, and have the name Visakha. From him you
shall obtain the eight boons, and obtain the position of
mother, and become chief of the benefactresses who shall
provide the four reliances.'
". . . and after a life of meritorious deeds, she was re-
born in the world of the gods. And continuing to be reborn
in the world of the gods and the world of men, she was born
798 BUDDHISM
in the time of The Supreme Buddha Kassapa as the youngest
of the seven daughters of Kiki, king of Benares. In this ex-
istence she was called Servant-of-the-Congregation ; and hav-
ing married, and with her sisters for a long time given alms
and done other meritorious deeds, she fell at the feet of
The Supreme Buddha Kassapa, and prayed : * At a future time
may I hold the position of mother to a Buddha such as you,
and become chief of the female givers of the four reliances/
Now, after further rebirths in the world of the gods and
the world of men, she has been born in this existence as the
daughter of Dhanafijaya the treasurer, the son of Mendaka
the treasurer, and has done many meritorious deeds for my
religion. Thus it is, O priests, that I say my daughter is not
singing, but that, at the realization of her prayer, she
breathes forth a solemn utterance.'*
And The Teacher continued his instruction, and said,
" Priests, just as a skilful garland-maker, if he obtain a
large heap of various kinds of flowers, will go on and on
making all manner of garlands, even so does the mind of
Visakha inc he to do all manner of noble deeds." So saying,
he pronounced this stanza :
** As flowers in rich profusion piled
Will many a garland furnish forth ;
So all the years of mortal man
Should fruitful be in all good works."
(HINDUISM)
THE BHAGAVAD-GITA
OR
SONG CELESTIAL
TRANSLATED BY
SIR EDWIN ARNOLD
INTRODUCTORY NOTE
During the centuries in which Buddhism was establishing it-
self in the east of India j the older Brahmanism in the west was
undergoing the changes which resulted in the Hinduism which
is now the prevailing religion of India. The main ancient sources
of information with regard to these Hindu beliefs and practises
are the two great epics, the ^'Ramayana" and the Maha Bharata.
The former is a highly artificial production based on legend and
ascribed to one man, Vdlmtki, The latter, a ^'huge conglomera-
tion of stirring adventure, legend, myth, history, and supersti-
tion/' is a composite production, begun probably as early as the
fourth or fifth century before Christ, and completed by the end
of the sixth century of our era. It represents many strata of
religious belief.
The ^'Bhagavad'Gitd/' of which a translation is here given,
occurs as an episode in the Mahd-Bhdrata, and is regarded as
one of the gems of Hindu literature. The poem is a dialogue
between Prince Arjuna, the brother of King Yudhisthira, and
Vishnu, the Supreme God, incarnated as Krishna, and wearing
the disguise of a charioteer. The conversation takes place in
a war-chariot, stationed between the armies of the Kauravas
and Pdndavas, who are about to engage in battle.
To the Western reader much of the discussion seems childish
and illogical; but these elements are mingled with passages of
undeniable sublimity. Many of the more puzzling inconsistencies
are due to interpolations by later re-writers. ''It is," says Hop-
kins, ''a medley of beliefs as to the relation of spirit and matter,
and other secondary matters; it is uncertain in its tone in regard
to the comparative efficacy of action and inaction, and in regard
to the practical man's means of salvation; but it is at one with
itself in its fundamental thesis, that all things are each a part
of one Lord, that men and gods are but manifestations of the
One Divine Spirit'*
800
THE BHAGAVAD-GITA
OR
SONG CELESTIAL
CHAPTER I
Dhritirashtra :
R
ANGED thus for battle on the sacred plain —
On Kurukshetra — say, San jay a ! say
What wrought my people, and the Pandavas?
Sanjaya:
When he beheld the host of Pandavas
Raja Duryodhana to Drona drew,
And spake these words : " Ah, Guru ! see this line,
How vast it is of Pandu fighting-men,
Embattled by the son of Drupada,
Thy scholar in the war ! Therein stand ranked
Chiefs like Arjuna, like to Bhima chiefs,
Benders of bows; Virata, Yuyudhan,
Drupada, eminent upon his car,
Dhrishiaket, Chekitan, Kasi's stout lord,
Purujit, Kuntibhoj, and Saivya,
With Yudhamanyu, and Uttamauj
Subhadra's child; and Drupadi's ; — all famed!
All mounted on their shining chariots !
On our side, too, — thou best of Brahmans ! see
Excellent chiefs, commanders of my line,
Whose names I joy to count: thyself the first,
Then Bliishma, Kama, Kripa fierce in fight,
Vikarna, Aswatthaman ; next to these
Strong Saumadatti, with full many more
Valiant and tried, ready this day to die
For me their king, each with his weapon grasped,
Each skilful in the field. Weakest — meseems —
801
802 HINDUISM
Our battle shows where Bhishma holds command.
And Bhima, fronting him, something too strong!
Have care our captains nigh to Bishma's ranks
Prepare what help they may ! Now, blow my shell I
Then, at the signal of the aged king,
With blare to wake the blood, rolling around
Like to a lion's roar, the trumpeter
Blew the great Conch ; and, at the noise of it,
Trumpets and drums, cymbals and gongs and horns
Burst into sudden clamor; as the blasts
Of loosened tempest, such the tumult seemed!
Then might be seen, upon their car of gold
Yoked with white steeds, blowing their battle-shells,
Krishna the God, Arjuna at his side:
Krishna, with knotted locks, blew his great conch
Carved of the " Giant's bone ; " Arjuna blew
Indra's loud gift; Bhima the terrible —
Wolf-bellied Bhima — ^blew a long reed-conch;
And Yudhisthira, Kunti's blameless son,
Winded a mighty shell, " Victory's Voice ; '*
And Nakula blew shrill upon his conch
Named the " Sweet-sounding,'* Sahadev on his
Called " Gem-bedecked," and Kasi's Prince on his.
Sikhandi on his car, Dhrishtadyumn,
Virata, Satyaki the Unsubdued,
Drupada, with his sons, (O Lord of Earth!)
Long-armed Subhadra's children, all blew loud,
So that the clangor shook their foemen's hearts.
With quaking earth and thundering heav'n.
Then 'twas—
Beholding Dhritirashtra's battle set,
Weapons unsheathing, bows drawn forth, the war
Instant to break— Arjun, whose ensign-badge
Was Hanuman the monkey, spake this thing
To Krishna the Divine, his charioteer:
" Drive, Dauntless One ! to yonder open ground
Betwixt the armies ; I would see more nigh
These who will fight with us, those we must slay
To-day, in war's arbitrament; for, sure.
BHAGAVAD-GITA SOi
On bloodshed all are bent who throng this plain,
Obeying Dhritirashtra's sinful son."
Thus, by Arjuna prayed (O Bharata!)
Between the hosts that heavenly Charioteer
Drove the bright car, reining- its milk-white steeds
Where Bhishma led, and Drona, and their Lords.
" See ! " spake he to Arjuna, " where they stand,
Thy kindred of the Kurus: " and the Prince
Marked on each hand the kinsmen of his house,
Grandsires and sires, uncles and brothers and sons.
Cousins and sons-in-law and nephews, mixed
With friends and honored elders; some this side.
Some that side ranged: and, seeing those opposed.
Such kith grown enemies — Arjuna's heart
Melted with pity, while he uttered this:
Arjuna :
Krishna ! as I behold, come here to shed
Their common blood, yon concourse of our kin,
My members fail, my tongue dries in my mouth,
A shudder thrills my body, and my hair
Bristles with horror; from my weak hand slips
Gandiv, the goodly bow; a fever burns
My skin to parching ; hardly may I stand ;
The life within me seems to swim and faint;
Nothing do I foresee save woe and wail 1
It is not good, O Keshav ! nought of good
Can spring from mutual slaughter! Lo, I hate
Triumph and domination, wealth and ease,
Thus sadly won! Aho! what victory
Can bring delight, Govinda! what rich spoils
Could profit; what rule recompense; what span
Of life itself seem sweet, bought with such blood?
Seeing that these stand here, ready to die,
For whose sake life was fair, and pleasure pleased.
And power grew precious : — grandsires, sires, and sons
Brothers, and fathers-in-law, and sons-in-law,
Elders and friends ! Shall I deal death on these
Even though they seek to slay us ? Not one blow.
804 HINDUISM
O Madhusudan ! will I strike to gain
The rule of all Three Worlds; then, how much less
To seize an earthly kingdom ! Killing these
Must breed but anguish, Krishna ! If they be
Guilty, w^e shall grow guilty by their deaths;
Their sins will light on us, if we shall slay
Those sons of Dhritirashtra, and our kin;
What peace could come of that, O Madhava?
For if indeed, blinded by lust and wrath,
These cannot see, or will not see, the sin
Of kingly lines overthrown and kinsmen slain,
How should not we, who see, shun such a crime—
We who perceive the guilt and feel the shame —
Oh, thou Delight of Men, Janardana?
By overthrow of houses perisheth
Their sweet continuous household piety.
And — rites neglected, piety extinct —
Enters impiety upon that home;
Its women grow unwomaned, whence there spring
Mad passions, and the mingling-up of castes,
Sending a Hell-ward road that fiamily.
And w^hoso wrought its doom by wicked wrath.
Nay, and the souls of honored ancestors
Fall from their place of peace, being bereft
Of funeral-cakes and the wan death- water/
So teach our holy hymns. Thus, if we slay
Kinsfolk and friends for love of earthly power,
Ahovat! what an evil fault it were!
Better I deem- it, if my kinsmen strike,
To face them weaponless, and bare my breast
To shaft and spear, than answer blow with blow.
So speaking, in the face of those two hosts,
Arjuna sank upon his chariot-seat,
And let fall bow and arrows, sick at heart
Here endeth Chapter L of the Bhagavad-Gltd, entitled
'' Arjun-Vishdd," or ''The Book of the
Distress of Arjuna f*
* Sonrft repetitionary lines are here omitted.
CHAPTER II
Sanjaya :
Him, filled with -such compassion and such grief,
With eyes tear-dimmed, despondent, in stern words
The Driver, Madhusudan, thus addressed:
Krishna:
How hath this weakness taken thee? Whence springe
The inglorious trouble, shameful to the brave,
Barring the path of virtue? Nay, Arjun!
Forbid thyself to feebleness ! it mars
Thy warrior-name ! cast off the coward-fit !
Wake! Be thyself! Arise, Scourge of thy foes!
Arjuna :
How can I, in the battle, shoot with shafts
On Bhishma, or on Drona — oh, thou Chief! —
Both worshipful, both honorable men?
Better to live on beggar's bread
With those we love alive.
Than taste their blood in rich feasts spread,
And guiltily survive !
Ah ! were it worse — who knows ? — to be
Victor or vanquished here,
When those confront us angrily
Whose death leaves living drear?
In pity lost, by doubtings tossed.
My thoughts — distracted — turn
To Thee, the Guide I reverence most,
That I may counsel learn:
I know not what would heal the grief
Burned into soul and sense,
If I were earth's unchallenged chief—-
A god— and these gone thence!
805
806 HINDUISM
Sanjaya :
So spake Arjuna to the Lord of Hearts,
And sighing, " I will not fight ! " held silence then.
To whom, with tender smile (O Bharata!)
While the Prince wept despairing 'twixt those hosts,
Krishna made answer in divinest verse:
Krishna:
Thou grievest where no grief should be ! thou speak'st
Words lacking wisdom ! for the wise in heart
Mourn not for those that live, nor those that die.
Nor I, nor thou, nor any one of these.
Ever was not, nor ever will not be.
For ever and for ever afterwards.
All, that doth live, lives always! To man's frame
As there come infancy and youth and age.
So come there raisings-up and layings-down
Of other and of other life-abodes.
Which the wise know, and fear not. This that irks—
Thy sense-life, thrilling to the elements —
Bringing thee heat and cold, sorrows and joys,
'Tis brief and mutable ! Bear with it, Prince !
As the wise bear. The soul which is not moved.
The soul that with a strong and constant calm
Takes sorrow and takes joy indifferently,
Lives in the life undying! That which is
Can never cease to be ; that which is not
Will not exist. To see this truth of both
Is theirs who part essence from accident,
Substance from shadow. Indestructible,
Learn thou! the Life is, spreading life through all;
It cannot anywhere, by any means.
Be anywise diminished, stayed, or changed.
But for these fleeting frames which it informs
With spirit deathless, endless, infinite.
They perish. Let them perish, Prince! and fight!
He who shall say, " Lo ! I have slain a man 1 "
He who shall think, " Lo ! I am slain ! " those both
Know naught I Life cannot slay. Life is not slain 1
BHAGAVAD-GITA 807
Never the spirit was born; the spirit shall cease to be
never ;
Never was time it was not; End and Beginning are
dreams !
Birthless and deathless and changeless remaineth the
spirit for ever;
Death hath not touched it at all, dead though the
house of it seems !
Who knoweth it exhaustless, self-sustained,
Immortal, indestructible, — shall such
Say, " I have killed a man, or caused to kill ? "
Nay, but as when one layeth
His worn-out robes away,
And, taking new ones, sayeth,
" These will I wear to-day I ''
So putteth by the spirit
Lightly its garb of flesh,
And passeth to inherit
A residence afresh.
I say to thee weapons reach not the Life,
Flame burns it not, waters cannot o'erwhelm.
Nor dry winds wither it. Impenetrable,
Unentered, unassailed, unharmed, untouched.
Immortal, all-arriving, stable, sure,
Invisible, ineffable, by word
And thought uncompassed, ever all itself,
Thus is the Soul declared ! How wilt thou, then,
Knowing it so, — grieve when thou shouldst not
grieve?
How, if thou hearest that the man new-dead
Is, like the man new-born, still living man —
One same, existent Spirit — wilt thou weep?
The end of birth is death; the end of death
Is birth : this is ordained ! and mournest thou,
Chief of the stalwart arm ! for what befalls
Which could not otherwise befall? The birth
Of living things comes unperceived; the death
808 HINDUISM
Comes unperceived ; between them, beings perceive c
What is there sorrowful herein dear Prince?
Wonderful, v/istful, to contemplate!
Difficult, doubtful, to speak upon!
Strange and great for tongue to relate,
Mystical hearing for every one !
Nor wotteth man this, what a marvel it is,
When seeing, and saying, and hearing are done!
This Life within all living things, my Prince 1
Hides beyond harm; scorn thou to suffer, then,
For that which cannot suffer. Do thy part 1
Be mindful of thy name, and tremble not 1
Nought better can betide a martial soul
Than lawful war; happy the warrior
To v.^hom comes joy of battle — comes, as now,
Glorious and fair, unsought; opening for him
A gateway unto Heav'n. But, if thou shunn'st
This honorable field — a Kshattriya —
If, knowing thy duty and thy task, thou bidd'st
Duty and task go by — that shall be sin !
And those to come shall speak thee infamy
From age to age; but infamy is worse
For men of noble blood to bear than death !
The chiefs upon their battle-chariots
Will deem 'twas fear that drove thee from the
fray.
Of those who held thee mJghty-souled the scorn
Thou must abide, while all thine enemies
Will scatter bitter speech of thee, to mock
The valor which thou hadst ; what fate could fall
More grievously than this ? Either — being killed—-
Thou wilt win Swarga's safety, or — alive
And victor — thou wilt reign an earthly king.
Therefore, arise, thou Son of Kunti ! brace
Thine arm for conflict, nerve thy heart to meet-
As things alike to thee — pleasure or pain.
Profit or ruin, victory or defeat:
So minded, gird tnee to the fight, for so
Thou shalt not sin!
BHAGAYAD-GITA 809
Thus far I speak to thee
As from the " Sankhya '' — unspiritually —
Hear now the deeper teaching of the Yog,
Which holding, understanding, thou shalt burst
Thy Karmabandh, the bondage of wrought deeds.
Here shall no end be hindered, no hope marred
No loss be feared : faith — yea, a little faith —
Shall save thee from the anguish of thy dread.
Here, Glory of the Kurus ! shines one rule —
One steadfast rule-^— while shifting souls have
laws
Many and hard. Specious, but wrongful deem
The speech of those ill-taught ones who extol
The letter of their Vedas, saying, " This
Is all we have, or need;" being weak at heart
With wants, seekers of Heaven: which comes —
they sa}^ —
As ** fruit of good deeds done;" promising men
Much profit in new births for works of faith;
In various rites aboifhding; following whereon
Large merit shall accrue towards wealth and
power ;
Albeit, who wealth and power do most desire
Least fixity of soul have such, least hold
On heavenly meditation. Much these teach,
From Veds, concerning the " three qualities ; "
But thou, be free of the " three qualities,"
Free of the " pairs of opposites," ^ and free
From that sad righteousness Vv^hich calculates;
Self-ruled, Arjuna ! simple, satisfied P
Look I like as when a tank pours water forth
To suit all needs, so do these Brahmans draw
Texts for all wants from tank of Holy Writ.
But thou, want not ! ask not ! Find full reward
Of doing right in right! Let right deeds be
Thy motive, not the fruit which comes from them
And live in action ! Labor ! Make thine acts
Thy piety, casting all self aside,
^Teclinical phrases of Vedic religion.
3 The whole of this passage is highly involved and difficult to render^
810 HINDUISM
Contemning gain and merit; equable
In good or evil: equability
Is Yog, is piety!
Yet, the right act
Is less, far less, than the right-thinking mind.
Seek refuge in thy soul; have there thy heaven!
Scorn them that follow virtue for her gifts 1
The mind of pure devotion— even here —
Casts equally aside good deeds and bad.
Passing above them. Unto pure devotion
Devote thyself : with perfect meditation
Comes perfect act, and the right-hearted rise-
More certainly because they seek no gain —
Forth from the bands of body, step by step.
To highest seats of bliss. When thy firm soul
Hath shaken off those tangled oracles
Which ignorantly guide, then shall it soar
To high neglect of what's denied or said.
This way or that way, in doctrinal writ.
Troubled no longer by the priestly lore
Safe shall it live, and sure ; steadfastly bent
On meditation. This is Yog — ^and Peace !
Arjuna:
What is his mark who hath that steadfast heart.
Confirmed in holy meditation? How
Know we his speech, Kesava? Sits he, moves he
Like other men ?
Krishna:
When one, O Pritha's Son!—
Abandoning desires which shake the mind —
Finds in his soul full comfort for his soul,
He hath attained the Yog— that man is such !
In sorrows not rejected, and in joys
Not overjoyed ; dwelling outside the stress
Of passion, fear, and anger; fixed in calms
Of lofty contemplation ; — such an one
Is Muni, is the Sage, the true Recluse !
BHAGAVAD-GITA 811
He, who to none and nowhere overbound
By ties of flesh, takes evil things and good
Neither desponding nor exulting, such
Bears wisdom's plainest mark ! He who shall draw,
As the wise tortoise draws its four feet safe
Under its shield, his five frail senses back
Under the spirit's buckler from the world
Which else assails them, such an one, my Prince I
Hath wisdom's mark! Things that solicit sense
Hold off from the self-governed; nay, it comes,
The appetites of him who lives beyond
Depart, — aroused no more. Yet may it chance
O Son of Kunti ! that a governed mind
Shall some time feel the sense-storms sweep, and
wrest
Strong self-control by the roots. Let him regain
His kingdom ! let him conquer this, and sit
On Me intent. That man alone is wise
Who keeps the mastery of himself ! H one
Ponders on objects of the sense, there springs
Attraction ; from attraction grows desire,
Desire flames to fierce passion, passion breeds
Recklessness; then the memory — all betrayed —
Lets noble purpose go, and saps the mind.
Till purpose, mind, and man are all undone.
But, if one deals with objects of the sense
Not loving and not hating, making them
Serve his free soul, which rests serenely lord,
Lo, such a man comes to tranquillity ;
And out of that tranquillity shall rise
The end and healing of his earthly pains,
Since the will governed sets the soul at peace.
The soul of the ungoverned is not his,
Nor hath he knowledge of himself; which lacked.
How grows serenity? and, wanting that.
Whence shall he hope for happiness?
The mind
That gives itself to follow shows of sense
Seeth its helm of wisdom rent away,
And, like a ship in waves of whirlwind, drives
812 HINDUISM
To wreck and death. Only with him, great Prince !
Whose senses are not swayed by things of sense —
Only with him who holds his mastery,
Shows wisdom perfect. What is midnight-gloom
To unenlightened souls shines wakeful day
To his clear gaze ; what seems as wakeful day
Is known for night, thick night of ignorance,
To his true-seeing eyes. Such is the Saint !
And like the ocean, day by day receiving
Floods from all lands, which never overflows;
Its boundary-line not leaping, and not leaving.
Fed by the rivers, but unswelled by those ; —
So is the perfect one ! to his soul's ocean
The world of sense pours streams of witchery;
They leave him as they find, without commotion,
Taking their tribute, but remaining sea.
Yea ! whoso, shaking off the yoke of flesh,
Lives lord, not servant, of his lusts; set free
From pride, from passion, from the sin of " Self,''
Toucheth tranquillity ! O Pritha's son !
That is the state of Brahm ! There rests no dread
When that last step is reached ! Live where he will,
Die when he may, such passeth from all 'plaining.
To blest Nirvana, with the Gods, attaining.
Here endeth Chapter II. of the Bhagavad-Gitd,
entitled '' Sdnkhya-Yog/' or ''The Book of
Doctrines "
CHAPTER III
Arjuna:
Thou whom> all mortals praise, Janardana!
If meditation be a nobler thing
Than action, wherefore, then, great Kesava !
Dost thou impel me to this dreadful fight?
Now am I by thy doubtful speech disturbed!
Tell me one thing, and tell me certainly ;
By what road shall I find the better end ?
Krishna:
I told thee, blameless Lord ! there be two paths
Shown to this world; two schools of wisdom. First
The Sankhya's, which doth save in way of works
Prescribed^ by reason; next, the Yog, which bids
Attain by meditation, spiritually:
Yet these are one ! No man shall 'scape from act
By shunning action ; nay, and none shall come
By mere renouncements unto perfectness.
Nay, and no jot of time, at any time.
Rests any actionless; his nature's law
Compels him, even unwilling, into act;
[For thought is act in fancy]. He who sits
Suppressing all the instruments of flesh,
Yet in his idle heart thinking on them,
Plays the inept and guilty hypocrite:
But he who, with strong body serving mind,
Gives up his mortal powers to worthy work.
Not seeking gain, Arjuna ! such an one
Is honorable. Do thine allotted task !
V/ork is more excellent than idleness;
The body's life proceeds not, lacking work.
There is a task of holiness to do,
* I feel convinced sdnkhydndn and yogindn must be transposed here in
sense.
813
814 HINDUISM
Unlike world-binding toil, which bindeth not
The faithful soul; such earthly duty do
Free from desire, and thou shalt well perform
Thy heavenly purpose. Spake Prajapati—
In the beginning, when all men were made,
And, with mankind, the sacrifice—" Do this !
Work ! sacrifice ! Increase and multiply
With sacrifice ! This shall be Kamaduk,
Your ' Cow of Plenty,' giving back her milk
Of all abundance. Worship the gods thereby;
The gods shall yield ye grace. Those meats ye
crave
The gods will grant to Labor, when it pays
Tithes in the altar-flame. But if one eats
Fruits of the earth, rendering to kindly Heaven ^^
No gift of toil, that thief steals from his world."
Who eat of food after their sacrifice
Are quit of fault, but they that spread a feast
All for themselves, eat sin and drink of sin.
By food the living live ; food comes of rain,
And rain comes by the pious sacrifice.
And sacrifice is paid with tithes of toil;
Thus action is of Brahma, who is One,
The Only, All-pervading; at all times
Present in sacrifice. He that abstains
To help the rolling wheels of this great world.
Glutting his idle sense, lives a lost life.
Shameful and vain. Existing for himself.
Self-concentrated, serving self alone.
No part hath he in aught; nothing achieved.
Nought wrought or unwrought toucheth him; no
hope
Of help for all the living things of earth
Depends from him.^ Therefore, thy task prescribed
With spirit unattached gladly perform.
Since in performance of plain duty man
Mounts to his highest bliss. By works alone
Janak, and ancient saints reached blessedness !
2 1 am doubtful of accuracy here.
BHAGAVAD-GITA 81S
Moreover, for the upholding of thy kind,
Action thou should'st embrace. What the wise
choose
The unwise people take ; what best men do
The multitude will follow. Look on me.
Thou Son of Pritha ! in the three wide worlds
I am not bound to any toil, no height
Awaits to scale, no gift remains to gain.
Yet I act here ! and, if I acted not —
Earnest and watchful — those that look to me
For guidance, sinking back to sloth again
Because I slumbered, would decline from good,
And I should break earth's order and commit
Her offspring unto ruin, Bharata !
Even as the unknowing toil, wedded to sense,
So let the enlightened toil, sense-freed, but set
To bring the world deliverance, and its bliss;
Not sowing in those simple, busy hearts
Seed of despair. Yea ! let each play his part
In all he finds to do, with unyoked soul.
All things are everywhere by Nature wrought
In interaction of the qualities.
The fool, cheated by self, thinks, " This I did ''
And *' That I wrought ; " but — ah, thou strong-armed
Prince ! —
A better-lessoned mind, knowing the play
Of visible things within the world of sense.
And how the qualities must qualify,
Standeth aloof even from his acts. Th' untaught
Live mixed with them, knowing not Nature's way.
Of highest aims unwitting, slow and dull.
Those make thou not to stumble, having the light ;
But all thy dues discharging, for My sake.
With meditation centred inwardly.
Seeking no profit, satisfied, serene,
Heedless of issue — fight! They who shall keep
My ordinance thus, the wise and willing hearts.
Have quittance from all issue of their acts;
But those who disregard my ordinance,
Thinking they know, know nought, and fall to loss.
816 HINDUISM
Confused and foolish. 'Sooth, the instructed one
Doth of his kind, following what fits him most;
And lower creatures of their kind; in vain
Contending 'gainst the law. Needs must it be
The objects of the sense will stir the sense
To like and dislike, yet th' enlightened man
Yields not to these, knowing them enemies.
Finally, this is better, that one do
His own task as he may, even though he fail,
Than take tasks not his own, though they seem
good
To die performing duty is no ill;
But who seeks other roads shall wander still.
Arjuna:
Yet tell me, Teacher ! by what force doth man
Go to his ill, unwilling; as if one
Pushed him that evil path?
Krishna:
Kama it is!
Passion it is ! born of the Darknesses,
Which pusheth him. Mighty of appetite.
Sinful, and strong is this ! — man's enemy !
As smoke blots the white fire, as clinging rust
Mars the bright mirror, as the womb surrounds
The babe unborn, so is the world of things
Foiled, soiled, enclosed in this desire of flesh.
The wise fall, caught in it ; the unresting foe
It is of wisdom, wearing countless forms.
Fair but deceitful, subtle as a flame.
Sense, mind, and reason — these, O Kunti's son !
Are booty for it; in its play with these
It maddens man, beguiling, blinding him.
Therefore, thou noblest child of Bharata !
Govern thy heart ! Constrain th' entangled sense !
Resist the false, soft sinfulness which saps
Knowledge and judgment ! Yea, the world is strong.
But what discerns it stronger, and the mind
BHAGAVAD-GITA 817
Strongest; and high o'er all the ruling Soul.
Wherefore, perceiving Him who reigns supreme,
Put forth full force of Soul in thy own soul !
Fight ! vanquish foes and doubts, dear Hero ! slay
What haunts thee in fond shapes, and would betray !
Here endeth Chapter III, of the Bhagavad-Gitd
entitled ''Karma-Yog/' or ''The Book
of Virtue in V/ork "
HC XLV (11)
CHAPTER IV
Krishna:
This deathless Yoga, this deep union,
I taught Vivaswata,* the Lord of Light;
Vivaswata to Manu gave it ; he
To Ikshwaku; so passed it down the line
Of all my royal Rishis. Then, with years,
The truth grew dim and perished, noble Prince!
Now once again to thee it is declared —
This ancient lore, this mystery supreme-
Seeing I find thee votary and friend.
Arjuna:
Thy birth, dear Lord, was in these later days.
And bright Vivaswata's preceded time!
How shall I comprehend this thing thou sayest,
" From the beginning it was I who taught ? "
Krishna:
Manifold the renewals of my birth
Have been, Arjuna! and of thy births too!
But mine I know, and thine thou knowest not,
slayer of thy Foes ! Albeit I be
Unborn, undying, indestructible.
The Lord of all things living; not the less —
By Maya, by my magic which I stamp
On floating Nature-forms, the primal vast —
1 come, and go, and come. When Righteousness
Declines, O Bharata ! when Wickedness
Is strong, I rise, from age to age, and take
Visible shape, and move a man with men.
Succoring the good, thrusting the evil back.
And setting Virtue on her seat again.
»A name of the sun.
818
BHAGAVAD-GITA 81»
Who knows the truth touching my births on earth
And my divine work, when he quits the flesh
Puts on its load no more, falls no more down
To earthly birth : to Me he comes, dear Prince I
Many there be who come ! from fear set free.
From anger, from desire; keeping their hearts
Fixed upon me — my Faithful — ^purified
By sacred flame of Knowledge. Such as these
Mix with my being. Whoso worship me,
Them I exalt ; but all men everywhere
Shall fall into my path; albeit, those souls
Which seek reward for works, make sacrifice
Now, to the lower gods. I say to thee
Here have they their reward. But I am He
Made the Four Castes, and portioned them a place
After their qualities and gifts. Yea, I
Created, the Reposeful; I that live
Immortally, made all those mortal births:
For works soil not my essence, being works
Wrought uninvolved.* Who knows me acting thus
Unchained by action, action binds not him;
And, so perceiving, all those saints of old
Worked, seeking for deliverance. Work thou
As, in the days gone by, thy fathers did.
Thou sayst, perplexed. It hath been asked before
By singers and by sages, " What is act.
And what inaction ? " I will teach thee this,
And, knowing, thou shalt learn which work doth save
Needs must one rightly meditate those three —
Doing, — not doing, — and undoing. Here
Thorny and dark the path is ! He who sees
How action may be rest, rest action — he
Is wisest 'mid his kind; he hath the truth!
He doeth well, acting or resting. Freed
In all his works from prickings of desire.
Burned clean in act by the white fire of truth,
The wise call that man wise ; and such an one,
* Without desire ot fruit.
^20 HINDUISM
Renouncing fruit of deeds, always content,
Always self-satisfying, if he works,
Doth nothing that shall stain his separate soul,,
Which — quit of fear and hope — subduing self — ^
Rejecting outward impulse — yielding up
To body's need nothing save body, dwells
Sinless amid all sin, with equal calm
Taking what may befall, by grief unmoved,
Unmoved by joy, unenvyingly; the same
In good and evil fortunes ; nowise bound
By bond of deeds. Nay, but of such an one,
Whose crave is gone, whose soul is liberate.
Whose heart is set on truth — of such an one
What work he does is work of sacrifice.
Which passeth purely into ash and smoke
Consumed upon the altar ! AlFs then God !
The sacrifice is Brahm, the ghee and grain
Are Brahm, the fire is Brahm, the flesh it eats
Is Brahm, and unto Brahm attaineth he
Who, in such office, meditates on Brahm.
Some votaries there be who serve the gods
With flesh and altar-smoke; but other some
Who, lighting subtler fires, make purer rite
With will of worship. Of the which be they
Who, in white flame of continence, consume
Joys of the sense^ delights of eye and ear.
Foregoing tender speech and sound of song:
And they who, kindling fires with torch of Truth,
Burn on a hidden altar-stone the bliss
Of youth and love, renouncing happiness :
And they who lay for offering there their wealth.
Their penance, meditation, piety,
Their steadfast reading of the scrolls, their lore
Painfully gained with long austerities :
And they who, making silent sacrifice.
Draw in their breath to feed the flame of thought,
And breathe it forth to waft the heart on high.
Governing the ventage of each entering air
Lest one sigh pass which helpeth not the soul:
And they who, day by day denying needs.
BHAGAVAD-GITA 821
Lay life itself upon the altar-flame.
Burning the body wan. Lo ! all these keep
The rite of offering, as if they slew
Victims ; and all thereby efface much sin
Yea ! and who feed on the immortal food
Left of such sacrifice, to Brahma pass
To The Unending. But for him that makes
No sacrifice, he hath nor part nor lot
Even in the present world. How should he share
Another, O thou Glory of thy Line.
In sight of Brahma all these offerings
Are spread and are accepted ! Comprehend
That all proceed by act ; for knowing this.
Thou shalt be quit of doubt. The sacrifice
Which Knowledge pays is better than great gifts
Offered by wealth, since gifts' worth — O my Prince I
Lies in the mind which gives, the will that serves:
And these are gained by reverence, by strong search.
By humble heed of those who see the Truth
And teach it. Knowing Truth, thy heart no more
Will ache with error, for the Truth shall show
All things subdued to thee, as thou to Me.
Moreover, Son of Pandu ! wert thou worst
Of all wrong-doers, this fair ship of Truth
Should bear thee safe and dry across the sea
Of thy transgressions. As the kindled flame
Feeds on the fuel till it sinks to ash.
So unto ash, Arjuna ! unto nought
The flame of Knowledge wastes works' dross away!
There is no purifier like thereto
In all this world, and he who seeketh it
Shall find it — being grown perfect — in himself.
Believing, he receives it when the soul
Masters itself, and cleaves to Truth, and comes —
Possessing knowledge — to the higher peace,
The uttermost repose. But those untaught.
And those without full faith, and those who fear
Are shent; no peace is here or other where,
No hope, nor happiness for whoso doubts.
822 HINDUISM
He that, being self-contained, hath vanquished doubt,
Disparting self from service, soul from works,
Enlightened and emancipate, my Prince!
Works fetter him no more ! Cut then atwain
With sword of wisdom. Son of Bharata !
This doubt that binds thy heart-beats ! cleave the bond
Born of thy ignorance ! Be bold and wise I
Give thyself to the field with me ! Arise !
Here endeth Chapter IV. of the Bhagavad-GUa,
entitled " Jnana-Yog," or ''The Book of
the Religion of Knowledge *'
CHAPTER V
Arjuna :
Yet^ Krishna ! at the one time thou dost laud
Surcease of works, and, at another time,
Service through work. Of these twain plainly tell
Which is the better way ?
Krishna:
To cease from works
Is well, and to do works in holiness
Is well ; and both conduct to bliss supreme ;
But of these twain the better way is his
Who working piously refraineth not.
That is the true Renouncer, firm and fixed,
Who — seeking nought, rejecting nought — dwells proof
Against the " opposites.''^ O valiant Prince !
In doing, such breaks lightly from all deed:
'Tis the new scholar talks as they were two.
This Sankhya and this Yoga: wise men know
Who husbands one plucks golden fruit of both !
The region of high rest which Sankhyans reach
Yogins attain. Who sees these twain as one
Sees with clear eyes ! Yet such abstraction, Chief !
Is hard to win without much holiness.
Whoso is fixed in holiness, self-ruled,
Pure-hearted, lord of senses and of self.
Lost in the common life of all which lives —
A " Yogayukt " — he is a Saint who wends
Straightway to Brahm. Such an one is not touched
By taint of deeds. " Nought of myself I do ! "
Thus will he think — who holds the truth of truths —
In seeing, hearing, touching, smelling; when
He eats, or goes, or breathes ; slumbers or talks,
iThat is, "joy and sorrow, success and failure, heat and cold," &c.
823
S24 HINDUISM
Holds fast or loosens, opes his eyes or shuts;
Always assured *' This is the sense-world plays
With senses/' He that acts in thought of Brahm,
Detaching end from act, with act content.
The world of sense can no more stain his soul
Than waters mar th' enamelled lotus-leaf.
With life, with heart, with mind, — nay, with the help
Of all five senses — letting selfhood go —
Yogins toil ever towards their souls' release.
Such votaries, renouncing fruit of deeds.
Gain endless peace: the unvowed, the passion-bound,
Seeking a fruit from works, are fastened down.
The embodied sage, withdrawn within his soul,.
At every act sits godlike in " the town
Which hath nine- gateways,"^ neither doing aught
Nor causing any deed. This world's Lord makes
Neither the work, nor passion for the work.
Nor lust for fruit of work ; the man's own self
Pushes to these ! The Master of this World
Takes on himself the good or evil deeds
Of no man — dwelling beyond ! Mankind errs here
By folly, darkening knowledge. But, for whom
That darkness of the soul is chased by light.
Splendid and clear shines manifest the Truth
As if a Sun of Wisdom sprang to shed
Its beams of dawn. Him^ meditating still.
Him seeking, with Him blended, stayed on Him,
The souls illuminated take that road
Which hath no turning back — their sins flung off
By strength of faith. [Who will may have this Light;
Who hath it sees.] To him who wisely sees,
The Brahman with his scrolls and sanctities.
The cow, the elephant, the unclean dog.
The Outcast gorging dog's meat, are all one.
The world is overcome — aye ! even here !
By such as fix their faith on Unity.
The sinless Brahma dwells in Unity,
And they in Brahma. Be not over-glad
2 J, e.t the body.
BHAGAVAD-GITA 825
Attaining joy, and be not over-sad
Encountering grief, but, stayed on Brahma, still
Constant let each abide ! The sage whose soul
Holds off from outer contacts, in himself
Finds bliss; to Brahma joined by piety,
His spirit tastes eternal peace. The joys
Springing from sense-life are but quickening wombs
Which breed sure griefs: those joys begin and end!
The wise mind takes no pleasure, Kunti's Son !
In such as those! But if a man shall learn.
Even while he lives and bears his body's chain.
To master lust and anger, he is blest !
He is the Yukta; he hath happiness.
Contentment, light, within: his life is merged
In Brahma's life ; he doth Nirvana touch !
Thus go the Rishis unto rest, who dwell
With sins effaced, with doubts at end, with hearts
Governed and calm. Glad in all good they live.
Nigh to the peace of God; and all those live
Who pass their days exempt from greed and wrath.
Subduing self and senses, knowing the Soul !
The Saint who shuts outside his placid soul
All touch of sense, letting no contact through ;
Whose quiet eyes gaze straight from fixed brows.
Whose outward breath and inward breath are drawn
Equal and slow through nostrils still and close;
That one — with organs, heart, and mind constrained,
Bent on deliverance, having put away
Passion, and fear, and rage; — hath, even now.
Obtained deliverance, ever and ever freed.
-Yea; for he knows Me Who am He that heeds
The sacrifice and worship, God revealed;
And He who heeds not, being Lord of Worlds,
Lover of all that lives, God unrevealed,
Wherein who will shall find surety and shield!
Here ends Chapter V. of the Bhagavad-Gitd, entitled
*' Karmasanydsayog'* or " The Book of Religion
by Renouncing Fruit of Works''
CHAPTER VI
Krishna:
Therefore, who doeth work rightful to do,
Not seeking gain from work, that man, O Prince 1
Is Sanyasi and Yogi — both in one !
And he is neither who lights not the flame
Of sacrifice, nor setteth hand to task.
Regard as true Renouncer him that makes
Worship by work, for who renounceth not
Works not as Yogin. So is that well said
" By works the votary doth rise to saint,
And saintship is the ceasing from all works ; "
Because the perfect Yogin acts — but acts
Unmoved by passions and unbound by deeds,
Setting result aside.
Let each man raise
The Self by Soul, not trample down his Self,
Since Soul that is Self's friend may grow Self's
foe.
Soul is Self's friend when Self doth rule o'er Self
But self turns enemy if Soul's own self
Hates Self as not itself.*
The sovereign soul
Of him who lives self-governed and at peace
Is centered in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
•The Sanskrit has this play on the double meaning of Atman.
826
BHAGAVAD-GITA 827
Chance-comers, strangers, lovers, enemies.
Aliens and kinsmen ; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary.
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, — not too much raised,
Nor yet too low, — let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
There, setting hard his mind upon The One,
Restraining heart and senses, silent, calm.
Let him accomplish Yoga, and achieve
Pureness of soul, holding immovable
Body and neck and head, his gaze absorbed
Upon his nose-end,* rapt from all around,
Tranquil in spirit, free of fear, intent
Upon his Brahmacharya vow, devout.
Musing on Me, lost in the thought of Me.
That Yojin, so devoted, so controlled.
Comes to the peace beyond, — My peace, the peace
Of high Nirvana !
But for earthly needs
Religion is not his who too much fasts
Or too much feasts, nor his who sleeps away
An idle mind; nor his who wears to waste
His strength in vigils. Nay, Arjuna ! call
That the true piety which most removes
Earth-aches and ills, where one is moderate
In eating and in resting, and in sport;
Measured in wish and act; sleeping betimes.
Waking betimes for duty.
When the man,
So living, centres on his soul the thought
Straitly restrained — untouched internally
By stress of sense — then is he Yukta. See !
Steadfast a lamp burns sheltered from the wind;
Such is the likeness of the Yogi's mind
• So in original.
828 HINDUISM
Shut from sense-storms and burning bright to Heaven.
When mind broods placid, soothed with holy wont;
When Self contemplates self, and in itself
Hath comfort; when it knows the nameless joy
Beyond all scope of sense, revealed to soul —
Only to soul ! and, knowing, wavers not,
True to the farther Truth ; when, holding this,
It deems no other treasure comparable.
But, harbored there, cannot be stirred or shook
By any gravest grief, call that state " peace,'*
That happy severance Yoga, call that man
The perfect Yogin !
Steadfastly the will
Must toil thereto, till efforts end in ease.
And thought has passed from thinking. Shaking off
All longings bred by dreams of fame and gain.
Shutting the doorways of the senses close
With watchful ward; so, step by step, it comes
To gift of peace assured and heart assuaged,
When the mind dwells self-wrapped, and the soul
broods
Cumberless. But, as often as the heart
Breaks — wild and wavering — from control, so oft
Let him le-curb it, let him rein it back
To the soul's governance ! for perfect bliss
Grows only in the bosom tranquillized.
The spirit passionless, purged from offence,
Vowed to the Infinite. He who thus vows
His soul to the Supreme Soul, quitting sin.
Passes unhindered to the endless bliss
Of unity with Brahma. He so vowed.
So blended, sees the Life-Soul resident
In all things living, and all living things
In that Life-Soul contained. And whoso thus
Discerneth Me in all, and all in Me,
I never let him go ; nor looseneth he
Hold upon Me; but, dwell he where he may,
Whate'er his life, in Me he dwells and lives
Because he knows and worships Me, Who dwell
In all which lives, and cleaves to Me in all.
BHAGAVAD-GITA 829
Arjuna ! if a man sees everywhere —
Taught by his own similitude — one Life,
One Essence in the Evil and the Good,
Hold him a Yogi, yea ! well-perfected !
Arjuna :
Slayer of Madhu ! yet again, this Yog,
This Peace, derived from equanimity.
Made known by thee — I see no fixity
Therein, no rest, because the heart of men
Is unfixed, Krishna ! rash, tumultuous,
Wilful and strong. It were all one, I think.
To hold the wayward wind, as tame man's heart.
Krishna:
Hero long-armed ! beyond denial, hard
Man's heart is to restrain, and wavering;
Yet may it grow restrained by habit. Prince !
By wont of self-command. This Yog, I say,
Cometh not lightly to th' ungoverned ones;
But he who will be master of himself
Shall win it, if he stoutly strive thereto.
Arjuna:
And what road goeth he who, having faith.
Fails, Krishna! in the striving; falling back
From holiness, missing the perfect rule ?
Is he not lost, straying from Brahma's light,
Like the vain cloud, which floats 'twlxt earth and
Heaven
When lightning splits it, and it vanisheth ?
JFain would I hear thee answer me herein,
Since, Krishna ! none save thou can clear the doubt
Krishna:
He is not lost, thou Son of Pritha ! No !
Nor earth, nor heaven is forfeit, even for him.
Because no heart that holds one right desire
Treadeth the road of loss ! He who should fail.
830 HINDUISM
Desiring righteousness, cometh at death
Unto the Region of the Just ; dwells there
Measureless years, and being born anew,
Beginneth life again in some fair home
Amid the mild and happy. It may chance
He doth descend into a Yogin house
On Virtue's breast ; but that is rare 1 Such birth
Is hard to be obtained on this earth, Chief!
So hath he back again what heights of heart
He did achieve, and so he strives anew
To perfectness, with better hope, dear Prince !
For by the old desire he is drawn on
Unwittingly; and only to desire
The purity of Yoga is to pass
Beyond the Sahdahrahm, the spoken Ved.
But, being Yogi, striving strong and long.
Purged from transgressions, perfected by births
Following on births, he plants his feet at last
Upon the farther path. Such an one ranks
Above ascetics, higher than the wise.
Beyond achievers of vast deeds ! Be thou
Yogi, Arjuna ! And of such believe,
Truest and best is he who worships Me
With inmost soul, stayed on My Mystery !
Here endeth Chapter VI. of the Bhagavad-Gltd,
entitled " Atmasanyamayog,*' or "The
Book of Religion by Self -Restraint **
CHAPTER VII
Krishna:
Learn now, dear Prince ! how, if thy soul be set
Ever on Me — still exercising Yog,
Still making Me thy Refuge — thou shalt come
Most surely unto perfect hold of Me.
I will declare to thee that utmost lore,
Whole and particular, which, when thou knowest
Leaveth no more to know here in this world.
Of many thousand mortals, one, perchance,
Striveth for Truth ; and of those few that strive —
Nay, and rise high— one only — here and there —
Knoweth Me, as I am, the very Truth,
Earth, water, flame, air, ether, life, and mind.
And individuality — those eight
Make up the showing of Me, Manifest.
These be my lower Nature ; learn the higher,
Whereby, thou Valiant One ! this Universe
Is, by its principle of life, produced;
Whereby the worlds of visible things are born
As from a Yoni. Know ! I am that womb :
I make and I unmake this Universe:
Than me there is no other Master, Prince !
No other Maker ! All these hang on me
As hangs a row of pearls upon its string.
I am the fresh taste of the water; I
The silver of the moon, the gold o' the sun,
The word of worship in the Veds, the thrill
That passeth in the ether, and the strength
Of man's shed seed. I am the good sweet smell
831
832 HINDUISM
Of the moistened earth, I am the fire's red lights
The vital air moving in all which moves,
The holiness of hallowed souls, the root
Undying, whence hath sprung whatever is;
The wisdom of the wise, the intellect
Of the informed, the greatness of the great.
The splendor of the splendid. Kunti's Son !
These am I, free from passion and desire ;
Yet am I right desire in all who yearn.
Chief of the Bharatas ! for all those moods,
Soothfast, or passionate, or ignorant.
Which Nature frames, deduce from me ; but all
Are merged in me — not I in them ! The world-
Deceived by those three qualities of being —
Wotteth not Me Who am outside them all.
Above them all. Eternal ! Hard it is
To pierce that veil divine of various shows
Which hideth Me ; yet they who worship Me
Pierce it and pass beyond.
I am not known
To evil-doers, nor to foolish ones.
Nor to the base and churlish; nor to those
Whose mind is cheated by the show of things,
Nor those that take the way of Asuras.^
Four sorts of mortals know me: he who weeps,
Arjuna ! and the man who yearns to know ;
And he who toils to help ; and he who sits
Certain of me, enlightened.
Of these four,
O Prince of India! highest, nearest, best
That last is^ the devout soul, wise, intent
Upon " The One." Dear, above all, am I
To him ; and he is dearest unto me !
All four are good, and seek me ; but mine own.
The true of heart, the faithful — stayed on me,
Taking me as their utmost blessedness,
They are not " mine," but I — even I myself !
^ Beings cf low and devilish nature.
BHAGAVAD-GITA 833
At end of many births to Me they come!
Yet hard the wise Mahatma is to find,
That man who sayeth, " All is Vasudev ! "^
There be those, too, whose knowledge, turned aside
By this desire or that, gives them to serve
Some lower gods, with various rites, constrained
By that which mouldeth them. Unto all such —
Worship what shrine they will, what shapes, in
faith —
Tis I who give them faith! I am content! .
•The heart thus asking favor from its God,
Darkened but ardent, hath the end it craves,
The lesser blessing — but 'tis I who give !
Yet soon is withered what small fruit they reap
Those men of little minds, who worship so.
Go where they worship, passing with their gods.
But Mine come unto me ! Blind are the eyes
Which deem th' Unmanifested manifest.
Not comprehending Me in my true Self !
Imperishable, viewless, undeclared.
Hidden behind my magic veil of shows,
I am not seen by all ; I am not known —
Unborn and changeless — to the idle world.
But I, Arjuna ! know all things which were.
And all which are, and all which are to be.
Albeit not one among them knoweth Me !
By passion for the *' pairs of opposites,"
By those twain snares of Like and Dislike, Prince !
All creatures live bewildered, save some few
Who, quit of sins, holy in act, informed,
Freed from the " opposites," and fixed in faith,
Cleave unto Me.
Who cleave, who seek in Me
Refuge from birth^ and death, those have the Truth !
Those know Me Brahma; know Me Soul of Souls,
The Adhyatman ; know Karma, my work;
2 Krishna. ''I read here janma, "birth;'* not jara, "age."
834 HINDUISM
Know I am Adhibhuta, Lord of Life,
And Adhidaiva, Lord of all the Gods,
And Adhiyajna, Lord of Sacrifice;
Worship Me well, with hearts of love and faith.
And find and hold Me in the hour of death.
Here endeth Chapter VII. of the Bhagavad-Gtta,
entitled " Vijndnaydg," or " The Book
of Religion by Discernment"
CHAPTER VIII
Arjuna :
Who is that Brahma? What that Soul of Souls,
The Adhyatman ? What, Thou Best of All !
Thy work, the Karma? Tell me what it is
Thou naniest Adhibhuta? What again
Means Adhidaiva? Yea, and how it comes
Thou canst be Adhiyajna in thy flesh?
Slayer of Madhu ! Further, make me know
How good men find thee in the hour of death:
Krishna:
I Brahma am! the One Eternal God,
And Adhyatman is My Being's name,
The Soul of Souls! What goeth forth from Me,
Causing all life to live, is Karma called*
And, Manifested in divided forms,
I am the Adhibhuta, Lord of Lives;
And Adhidaiva, Lord of all the Gods,
Because I am Purusha, who begets.
And Adhiyajna, Lord of Sacrifice,
I — speaking with thee in this body here —
Am, thou embodied one! (for all the shrines
Flame unto Me!) And, at the hour of death.
He that hath meditated Me alone,
In putting off his flesh, comes forth to Me,
Enters into My Being — doubt thou not!
But, if he meditated otherwise
At hour of death, in putting off the flesh.
He goes to what he looked for, Kunti's Son !
Because the Soul is fashioned to its like.
Have Me, then, in thy heart always! and fight!
Thou too, when heart and mind are fixed on Me,
Shalt surely come to Me ! All come who cleave
835
836 HINDUISM
With never-wavering will of firmest faith.
Owning none other Gods: all come to Me,
The Uttermost, Purusha, Holiest!
Whoso hath known Me, Lord of sage and singer.
Ancient of days; of all the Three Worlds Stay,
Boundless, — but unto every atom Bringer
Of that which quickens it: whoso, I say.
Hath known My form, which passeth mortal knowing;
Seen my effulgence — which no eye hath seen—
llian the sun's burning gold more brightly glowing.
Dispersing darkness, — unto him hath been
Right life ! And, in the hour when life is ending,
With mind set fast and trustful piety.
Drawing still breath beneath calm brows unbending,
In happy peace that faithful one doth die, —
In glad peace passeth to Purusha's heaven,
The place whch they who read the Vedas name
Aksharam, '' Ultimate ; '* whereto have striven
Saints and ascetics — their road is the same.
That way — the highest way — goes he who shuts
The gates of all his senses, locks desire
Safe in his heart, centres the vital airs
Upon his parting thought, steadfastly set;
And, murmuring Om, the sacred syllable —
Emblem of Brahm — dies, meditating Me.
For who, none other Gods regarding, looks
Ever to Me, easily am I gained
By such a Yogi ; and, attaining Me,
They fall not — those Mahatmas — back to birth,
To life, which is the place of pain, which ends.
But take the way of utmost blessedness.
The worlds, Arjuna ! — even Brahma's world —
Roll back again from Death to Life's unrest;
BHAGAVAD-GITA 837
But they, O Kunti's Son ! that reach to Me,
Taste birth no more. If ye know Brahma's Day
Which is a thousand Yugas; if ye know
The thousand Yugas making Brahma's Night,
Then know ye Day and Night as He doth know !
When that vast Dawn doth break, th' Invisible
Is brought anew into the Visible;
When that deep Night doth darken, all which is
Fades back again to Him Who sent it forth;
Yea ! this vast company of living things —
Again and yet again produced — expires
At Brahma's Nightfall; and, at Brahma's Dawn,
Riseth, without its will, to life new-born.
But — higher, deeper, innermost — abides
Another Life, not like the life of sense,
Escaping sight, unchanging. This endures
When all created things have passed away:
This is that Life named the Unmanifest,
The Infinite ! the All ! the Uttermost.
Thither arriving none return. That Life
Is Mine, and I am there ! And, Prince ! by faith
Which wanders not, there is a way to come
Thither. I, the Purusha, I Who spread
The Universe around me — in Whom dwell
All living Things — may so be reached and seen!
1
Richer than holy fruit on Vedas growing,
Greater than gifts, better than prayer or fast,
Such wisdom is ! The Yogi, this way knowing.
Comes to the Utmost Perfect Peace at last.
Here endefh Chapter VIII, of the Bhagavad-Gitd, entitled
" Aksharaparahrahmayog," or '' The Book of
Religion hy Devotion to the One
Supreme God''
^ I have discarded ten lines of Sanskrit text here as an undoubted inter
polation by some Vedantist.
CHAPTER IX
Krishna:
Now will I open unto thee — whose heart
Rejects not — that last lore, deepest-concealed,
That farthest secret of My Heavens and Earths,
Which but to know shall set thee free from ills,—
A Royal lore ! a Kingly mystery !
Yea ! for the soul such light as purgeth it
From every sin ; a light of holiness
With inmost splendor shining; plain to see;
Easy to walk by, inexhaustible !
They that receive not this, failing in faith
To grasp the greater wisdom, reach not Me,
Destroyer of thy foes ! They sink anew
Into the realm of Flesh, where all things change !
By Me the whole vast Universe of things
Is spread abroad; — by Me, the Unmanifest!
In Me are all existences contained;
Not I in them !
Yet they are not contained,
Those visible things ! Receive and strive to embrace
The mystery majestical! My Being —
Creating all, sustaining all — still dwells
Outside of all !
See ! as the shoreless airs
Move in the measureless space, but are not space,
[And space were space without the moving airs] r
So all things are in Me, but are not I.
At closing of each Kalpa, Indian Prince !
All things which be back to My Being come:
At the beginning of each Kalpa, all
Issue newborn from Me.
BHAGAVAD-GITA 839
By Energy
And help of Prakriti, my outer Self,
Again, and yet again, I make go forth
The realms of visible things — without their will— ^
All of them — by the power of Prakriti.
Yet these great makings. Prince ! involve Me not,
Enchain Me not ! I sit apart from them,
Other, and Higher, and Free; nowise attached!
Thus doth the stuff of worlds, moulded by Me,
Bring forth all that which is, moving or still.
Living or lifeless ! Thus the worlds go on !
The minds untaught mistake Me, veiled in form ;— '
Naught see they of My secret Presence, nought
Of My hid Nature, ruling all which lives.
Vain hopes pursuing, vain deeds doing; fed
On vainest knowledge, senselessly they seek
An evil way, the way of brutes and fiends.
But My Mahatmas, those of noble soul
Who tread the path celestial, worship Me
With hearts unwandering, — ^knowing Me the Source
Th* Eternal Source, of Life. Unendingly
They glorify Me; seek Me; keep their vows
Of reverence and love, with changeless faith
Adoring Me. Yea, and those too adore,
Who, offering sacrifice of wakened hearts.
Have sense of one pervading Spirit's stress.
One Force in every place, though manifold !
I am the Sacrifice ! I am the Prayer !
I am the Funeral-Cake set for the dead !
I am the healing herb ! I am the ghee,
The Mantra, and the flame, and that which burns !
I am — of all this boundless Universe —
The Father, Mother, Ancestor, and Guard !
The end of Learning 1 That which purifies
In lustral water ! I am Om ! I am
Rig- Veda, Sama-Veda, Yajur-Ved;
The Way, the Fosterer, the Lord, the Judge,
840 HINDUISM
The Witness; the Abode, the Refuge-House,
The Friend, the Fountain and the Sea of Life
Which sends, and swallows up; Treasure of Worlds
And Treasure-Chamber ! Seed and Seed-Sower,
Whence endless harvests spring! Sun's heat is mine;
Heaven's rain is mine to grant or to withhold;
Death am I, and Immortal Life I am,
Arjuna ! Sat and Asat, Visible Life,
And Life Invisible !
Yea ! those who learn
The threefold Veds, Vv^ho drink the Soma-wine,
Purge sins, pay sacrifice — from Me they earn
Passage to Swarga; where the meats divine
Of great gods feed them in high Indra's heaven.
Yet they, when that prodigious joy is o'er,
Paradise spent, and wage for merits given,
Come to the world of death and change once more.
They had their recompense! they stored their treasure.
Following the threefold Scripture and its writ;
Who seeketh such gaineth the fleeting pleasure
Of joy which comes and goes! I grant them it!
But to those blessed ones vv^ho worship Me,
Turning not otherwhere, with minds set fast,
I bring assurance of full bliss beyond.
Nay, and of hearts which follow other gods
In simple faith, their prayers arise to m^e,
O Kunti's Son ! though they pray wrongfully :
For I am the Receiver and the Lord
Of every sacrifice, which these know not
Rightfully ; so they fall to earth again !
Who follow gods go to their gods ; who vow
Their souls to Pitris go to Pitris; minds
To evil Bhuts given o'er sink to the Bhuts;
And whoso loveth Me cometh to Me.
Whoso shall offer Me in faith and love
A leaf, a flower, a frr.it, water poured forth.
BHAGAVAD-GITA 841
That offering I accept, lovingly made
With pious will. Whatever thou doest, Prince !
Eating or sacrificing, giving gifts.
Praying or fasting, let it all be done
For Me, as Mine. So shalt thou free thyself
From Karmabandh, the chain which holdeth men
To good and evil issue, so shalt come
Safe unto Me — when thou art quit of flesh-
By faith and abdication joined to Me !
I am alike for all ! I know not hate,
I know not favor ! What is made is Mine !
But them that worship Me with love, I love ;
They are in Me, and I in them !
Nay, Prince!
If one of evil life turn in his thought
Straightly to Me, count him amidst the good;
He hath the highway chosen; he shall grow
Righteous ere long; he shall attain that peace
Which changes not. Thou Prince of India!
Be certain none can perish, trusting Me !
O Pritha's Son ! whoso will turn to Me,
Though they be born from the very womb of Sin^,
Woman or man; sprung of the Vaisya caste
Or lowly disregarded Sudra, — all
Plant foot upon the highest path ; how then
The holy Brahmans and My Royal Saints?
Ah ! ye who into this ill world are come —
Fleeting and false — set your faith fast on Me !
Fix heart and thought on Me ! Adore Me ! Bring
Offerings to Me ! Make Me prostrations ! Make
Me your supremest joy ! and, undivided.
Unto My rest your spirits shall be guided.
Here ends Chapter IX. of the Bhagavad-Gitd, entitlec
"" Rdjavidydrajaguhyaydg/' or " The Book of
Religion by the Kingly Knowledge and
the Kingly Mystery *'
CHAPTER X
Krishna:*
Hear farther yet thou Long-Armed Lord ! these latest words
I say —
Uttered to bring thee bliss and peace, who lovest Me
alway —
Not the great company of gods nor kingly Rishis know
My Nature, who have made the gods and Rishis long ago ;
He only knoweth — only he is free of sin, and wise,
Who seeth Me, Lord of the Worlds, with faith-enlightened
eyes.
Unborn, undying, unbegun. Whatever Natures be
To mortal men distributed, t^ose natures spring from Me !
Intellect, skill, enlightenment, endurance, self-control.
Truthfulness, equability, and grief or joy of soul,
And birth and death, and fearfulness, and fearlessness, and
shame,
And honor, and sweet harmlessness,* and peace which is the
same
Whatever befalls, and mirth, and tears, and piety, and thrift.
And wish to give, and will to help, — ^all cometh of My
gift!
The Seven Chief Saints, the Elders Four, the Lordly Manus
set —
Sharing My work — to rule the worlds, these too did I
beget;
And Rishis, Pitris, Manus, all, by one thought of My mind;
Thence did arise, to fill this world, the races of mankind ;
Wherefrom who comprehends My Reign of mystic Majesty —
That truth of truths — is thenceforth linked in faultless faith
to Me:
Yea! knowing Me the source of all, by Me all creatures
wrought,
^The Sanskrit poem here rises to an elevation of style and mannel
which I have endeavored to mark by change of metre. ^ Ahinsa.
842
BHAGAVAD-GITA 843
The wise in spirit cleave to Me, into My Being brought;
Hearts fixed on Me; breaths breathed to Me; praising Me,
each to each,
So have they happiness and peace, with pious thought and
speech ;
And unto these — thus serving well, thus loving ceaselessly —
I give a mind of perfect mood, whereby they draw to
Me;
And, all for love of them, within their darkened souls I
dwell,
And, with bright rays of wisdom's lamp, their ignorance
dispel.
Arjuna:
Yes ! Thou art Parabrahm ! The High Abjde !
The Great Purification ! Thou art God
Eternal, All-creating, Holy, First,
Without beginning! Lord of Lords and Gods!
Declared by all the Saints — by Narada,
Vyasa, Asita, and Devalas ;
And here Thyself declaring unto me !
What Thou hast said now know I to be truth,
O Kesava ! that neither gods nor men
Nor demons comprehend Thy mystery
Made manifest, Divinest ! Thou Thyself
Thyself alone dost know. Maker Supreme !
Master of all the living! Lord of Gods!
King of the Universe ! To Thee alone
Belongs to tell the heavenly excellence
Of those perfections wherewith Thou dost fill
These worlds of Thine; Pervading, Immanent 1
How shall I learn, Supremest Mystery !
To know Thee, though I muse continually?
Under what form of Thine unnumbered forms
Mayst Thou be grasped ? Ah ! yet again recount.
Clear and complete, Thy great appearances.
The secrets of Thy Majesty and Might,
Thou High Delight of Men 1 Never enough
Can mine ears drink the Amrit^ of such words !
' The nectar of immortality.
844 HINDUISM
Krishna:
Hanta! So be it ! Kuru Prince ! I will to thee unfold
Some portions of My Majesty, whose powers are manifold!
I am the Spirit seated deep in every creature's heart;
From Me they come; by Me they live; at My word they
depart !
Vishnu of the Adityas I am, those Lords of Light;
Maritchi of the Maruts, the Kings of Storm and Blight;
By day I gleam, the golden Sun of burning cloudless Noon;
By Night, amid the asterisms I glide, the dappled Moon!
Of Vedas I am Sama-Ved, of gods in Indra's Heaven
Vasava ; of the faculties to living beings given
The mind which apprehends and thinks; of Rudras Sankara;
Of Yakshas and of Rakshasas, Vittesh; and Pavaka
Of Vasus, and of mountain-peaks Meru ; Vrihaspati
Know Me 'mid planetary Powers; 'mid Warriors heavenly
Skanda; of all the water-floods the Sea which drinketh
each,
And Bhrigu of the holy Saints, and Om of sacred speech ;
Of prayers the prayer ye whisper;* of hills Himala's snow,
And Aswattha, the fig-tree, of all the trees that grow;
Of the Devarshis, Narada ; and Chitrarath of them
That sing in Heaven, and Kapila of Munis, and the gem
Of flying steeds, Uchchaisravas, from Amrit-wave which
burst;
Of elephants Airavata; of males the Best and First;
Of weapons Heav'n's hot thunderbolt; of cows white Kam-
adhuk.
From whose great milky udder-teats all hearts' desires are
strook ;
VasukI of the serpent-tribes, round Mandara entwined;
And thousand-fanged Ananta, on whose broad coils reclined
Leans Vishnu; and of water-things Varuna; Aryam
Of Pitris, and, of those that judge, Yama the Judge I am;
Of Daityas dread Prahlada; of v/hat metes days and years.
Time's self I am; of woodland-beasts — buffaloes, deers, and
bears —
The lordly-painted tiger; of birds the vast Garud,
* Called "The Jap."
BHAGAVAD-GITA 845
The whirlwind 'mid the winds; 'mid chiefs Rama with blood
imbrued,
Makar 'mid fishes of the sea, and Ganges 'mid the streams;
Yea ! First, and Last, and Centre of all which is or seems
I am, Arjuna ! Wisdom Supreme of what is wise.
Words on the uttering lips I am, and eyesight of the eyes,
And "A" of written characters, Dwandwa^ of knitted speech,
And Endless Life, and boundless Love, whose power sus-
taineth each ;
And bitter Death which seizes all, and joyous sudden Birth,
Which brings to light all beings that are to be on earth ;
And of the viewless virtues. Fame, Fortune, Song am I,
And Memory, and Patience ; and Craft, and Constancy :
Of Vedic hymns the Vrihatsam, of metres Gayatri,
Of months the Margasirsha, of all the seasons three
The flower-wreathed Spring; in dicer's-play the conquering
Double-Eight ;
The splendor of the splendid, and the greatness of the great,
Victory I am^ and Action ! and the goodness of the good.
And Vasudev of Vrishni's race, and of this Pandu brood
Thyself! — Yea, my Arjuna! thyself; for thou art Mine!
Of poets Usana, of saints Vyasa, sage divine;
The policy of conquerors, the potency of kings,
The great unbroken silence in learning's secret things;
The lore of all the learned, the seed of all which springs.
Living or lifeless, still or stirred, whatever beings be,
None of them is in all the worlds, but it exists by Me !
Nor tongue can tell, Arjuna ! nor end of telling come
Of these My boundless glories, whereof I teach thee some;
For wheresoe'er is wondrous work, and majesty, and might.
From Me hath all proceeded. Receive thou this aright !
Yet how shouldst thou receive, O Prince ! the vastness of
this word?
I, who am all, and made it all, abide its separate Lord !
Here endeth Chapter X. of the Bhagavad-Gita,
entitled " Vihhuti Yog/' or ''The Book of
Religion by the Heavenly Perfections "
^ The compound form of Sanskrit words.
CHAPTER XI
Arjuna :
This, for my soul's peace, have I heard from Thee,
The unfolding of the Mystery Supreme
Named Adhyatman; comprehending which,
My darkness is dispelled; for now I know —
O Lotus-eyed P — whence is the birth of men.
And whence their death, and what the majesties
Of thine immortal rule. Fain would I see.
As thou Thyself declar'st it, Sovereign Lord!
The likeness of that glory of Thy Form
Wholly revealed. O Thou Divinest One !
If this can be, if I may bear the sight,
Make Thyself visible, Lord of all prayers !
Show me Thy very self, the Eternal God I
Krishna:
Gaze, then, thou Son of Pritha ! I manifest for thee
Those hundred thousand thousand shapes that clothe my
Mystery :
I show thee all my semblances, infinite, rich, divine.
My changeful hues, my countless forms. See ! in this face
of mine,
Adityas, Vasus, Rudras, Aswins, and Maruts; see
Wonders unnumbered, Indian Prince ! revealed to none save
thee.
Behold! this is the Universe! — Look! what is live and
dead
I gather all in one — in Me ! Gaze, as thy lips have said.
On GoD Eternal, Very God! See Me! see what thou
prayest !
• • •••••• ••
Thou canst not! — nor, with human eyes, Arjuna! ever
mayest !
* " Kamalapatraksha."
846
BHAGAVAD-GITA 847
Therefore I give thee sense divine. Have other eyes, new
light !
And, look I This is My glory, unveiled to mortal sight!
Sanjaya :
Then, O King! the God, so saying,
St#od, to Pritha's Son displaying
All the splendor, vi^onder, dread
Of His vast Almighty-head.
Out of countless eyes beholding.
Out of countless mouths commanding,
Countless mystic forms enfolding
In one Form: supremely standing
Countless radiant glories wearing,
Countless heavenly weapons bearing.
Crowned with garlands of star-clusters.
Robed in garb of woven lustres,
Breathing from His perfect Presence
Breaths of all delicious essence
Of all sweetest odors; shedding
Blinding brilliance, overspreading —
Boundless, beautiful — all spaces
From His all-regarding faces;
So He showed ! If there should rise
Suddenly within the skies
Sunburst of a thousand suns
Flooding earth with rays undeemed-of, '
Then might be that Holy One's
Majesty and glory dreamed of!
So did Pandu's Son behold
All this universe enfold
All its huge diversity
Into one great shape, and be
Visible, and viewed, and blended
In one Body — subtle, splendid.
Nameless — th' All-comprehending
God of Gods, the Never-Ending
Deity !
848 HINDUISM
But, sore amazed,
Thrilled, overfilled, dazzled, and dazed,
Arjuna knelt, and bowed his head.
And clasped his palms, and cried, and said:
Arjuna:
Yea ! I have seen ! I see !
Lord ! all is wrapped in Thee !
The gods are in Thy glorious frame! the creatures
Of earth, and heaven, and hell
In Ihy Divine form dwell.
And in Thy countenance show all the features
Of Brahma, sitting lone
Upon His lotus-throne;
Of saints and sages, and the serpent races
Ananta, Vasuki.
Yea ! mightiest Lord ! I see
Thy thousand thousand arms, and breasts, and faces,
And eyes, — on every side
Perfect, diversified;
And nowhere end of Thee, nowhere beginning.
Nowhere a centre ! Shifts
Wherever souFs gaze lifts
Thy central Self, all-willing, and all-winning !
Infinite King ! I see
The anadem on Thee,
Th? club, the shell, the discus; see Thee burning
In beams insufferable.
Lighting earth, heaven, and hell
With brilliance blinding, glorious, flashing, turning
Darkness to dazzling day,
Look I whichever way.
Ah, Lord ! I worship Thee, the Undivided,
The Uttermost of thought.
The Treasure-Palace wrought
To hold the wealth of the worlds; the shield provided
BHAGAVAD-GITA 849
To shelter Virtue's laws;
The Fount whence Life's stream draws
All waters of all rivers of all being:
The One Unborn, Unending:
Unchanging and unblending !
With might and majesty, past thought, past seeing!
Silver of moon and gold
Of sun are glances rolled
From Thy great eyes; Thy visage beaming tender
Over the stars and skies.
Doth to warm life surprise
Thy Universe. The worlds are filled with wonder
Of Thy perfections ! Space
Star-sprinkled, and the place
From pole to pole of the heavens, from bound to bound,
Hath Thee in every spot,
Thee, Thee! — Where Thou art not
O Holy, Marvellous Form ! is nowhere found !
O Mystic, Awful One!
At sight of Thee, made known.
The Three Worlds quake; the lower gods draw nigh
Thee ;
They fold their palms, and bow
Body, and breast, and brow,
And, whispering worship, laud and magnify Thee !
Rishis and Siddhas cry
" Hail ! Highest Majesty ! "
From sage and singer breaks the hymn of glory
In holy melody,
Sounding the praise of Thee,
While countless companies take up the story,
Rudras, who rides the storms,
Th' Adityas' shining forms,
Vasus and Sadhyas, Viswas, Ushmapas,
lie XLV (12)
850 HINDUISM
Maruts, and those great Twins,
The heavenly, fair, Aswins,
Gandharvas, Rakshasas, Siddhas, Asuras, —
These see Thee, and revere
In silence-stricken fear;
Yea ! the Worlds, — seeing Thee with form stupendous,
With faces manifold.
With eyes which all behold.
Unnumbered eyes, vast arms, members tremendous,
Flanks, lit with sun and star.
Feet planted near and far,
Tushes of terror, mouths wrathful and tender; —
The Three wide Worlds before Thee
Adore, as I adore Thee,
Quake, as I quake, to witness so much splendor !
I mark Thee strike the skies
With front in wondrous wise
Huge, rainbow-painted, glittering; and thy mouth
Opened, and orbs which see
All things, whatever be.
In all Thy worlds, east, west, and north and south.
O Eyes of God ! O Head !
My strength of soul is fled.
Gone is heart's force, rebuked is mind's desire !
When I behold Thee so,
With awful brows a-glow,
With burning glance, and lips lighted with fire,
Fierce as those flames which shall
Consume, at close of all,
Earth, Heaven ! Ah me ! I see no Earth and Heaven !
Thee, Lord of Lords ! I see,
Thee only— only Thee!
Ah ! let Thy mercy unto me be given !
Thou Refuge of the World!
Lo ! to the cavern hurled
Of Thy wide-opened throat, and lips white-tushed,
BHAGAVAD-GITA 851
I see our noblest ones^
Great Dhritarashtra's sons,
Bhishma, Drona, and Kama, caught and crushed!
The Kings and Chiefs drawn in,
That gaping gorge within;
The best of all both armies torn and riven !
Between Thy jaws they lie
Mangled fell bloodily.
Ground into dust and death! Like streams down
driven
With helpless haste, which go
In headlong furious flow
Straight to the gulfing maw of th' unfilled ocean,
So to that flaming cave
These heroes great and brave
Pour, in unending streams, with helpless motion!
Like moths which in the night
Flutter towards a light,
Drawn to their fiery doom, flying and dying.
So to their death still throng,
Blind, dazzled, borne along
Ceaselessly, all these multitudes, wild flying!
Thou, that hast fashioned men,
Devourest them agen,
One with another, great and small, alike !
The creatures whom Thou mak'st.
With flaming jaws Thou tak'st.
Lapping them up ! Lord God ! Thy terrors strike
From end to end of earth,
Filling life full, from birth
To death, with deadly, burning, lurid dread !
Ah, Vishnu ! make me know
Why IS Thy visage so?
Who art Thou, feasting thus upon Thy dead ?
852 HINDUISM
Who? awful Deity!
I bow myself to Thee,
Ndmostu Te Devavara! Prasid!^
O Mightiest Lord ! rehearse
Why hast Thou face so fierce?
Whence did this aspect horrible proceed ?
Krishna:
Thou seest Me as Time who kills, Time who brings all to
doom.
The Slayer Time, Ancient of Days, come hither to consume;
Excepting thee, of all these hosts of hostile chiefs arrayed,
There shines not one shall leave alive the battlefield!
Dismayed
No longer be ! Arise ! obtain renown ! destroy thy foes !
Fight for the kingdom waiting thee when thou hast van-
quished those.
By Me they fall — not thee ! the stroke of death is dealt
them now.
Even as they stand thus gallantly ; My instrument art thou !
Strike, strong-armed Prince ! at Drona ! at Bhishma strike !
deal death
To Kama, Jyadratha ; stay all this warlike breath !
'Tis I who bid them perish ! Thcu wilt but slay the slain.
Fight ! they must fall, and thou must live, victor upon this
plain !
San jAYA :
Hearing mighty Keshav's word.
Tremblingly that helmed Lord
Clasped his lifted palms^ and — praying
Grace of Krishna — stood there, saying,
With bowed brow and accents broken,
These words, timorously spoken:
Arjuna:
Worthily, Lord of Might!
The whole world hath delight
In Thy surpassing power, obeying Thee:
-*«Hail to Thee, God of Gods! Be favorable?"
BHAGAVAD-GITA 853
The Rakshasas, in dread
At sight of Thee, are sped
To all four quarters ; and the company
Of Siddhas sound Thy name.
How should they not proclaim
Thy Majesties, Divinest, Mightiest?
Thou Brahm, than Brahma greater!
Thou Infinite Creator !
Thou God of gods, Life's Dwelling-place and Rest!
Thou, of all souls the Soul !
The Comprehending Whole !
Of Being formed, and formless Being the Framer;
O Utmost One ! O Lord !
Older than eld. Who stored
The worlds with wealth of life. O Treasure-claimed.
Who wottest all, and art
Wisdom Thyself ! O Part
In all^ and all, for all from Thee have risen !
Numberless now I see
The aspects are of Thee !
Vayu^ Thou art, and He who keeps the prison
Of Narak, Yama dark.
And Agni's shining spark.
Varuna's waves are Thy waves. Moon and star-light
Are Thine ! Prajapati
Art Thou, and 'tis to Thee
Men kneel in worshipping the old world's far light.
The first of mortal men.
Again, Thou God ! again
A thousand thousand times be magnified !
Honor and worship be —
Glory and praise, — to Thee
Namo, Namaste, cried on every side.
* The wind.
854 HINDUISM
Cried here, above, below,
Uttered when Thou dost go,
Uttered when Thou dost come ! Namo ! we call.
Namostu! God adored!
Namostu! Nameless Lord!
Hail to Thee ! Praise to Thee ! Thou One in all.
For Thou art All ! Yea, Thou !
Ah ! if in anger now
Thou shouldst remember I did think Thee Friend,
Speaking with easy speech,
As men use each to each ;
Did call Thee " Krishna,*' " Prince,'' nor comprehend
Thy hidden majesty.
The might, the awe of Thee;
Did, in my heedlessness, or in my love,
On journey, or in jest,
Or when we lay at rest,
Sitting at council, straying in the grove,
Alone, or in the throng,
Do Thee, most Holy wrong.
Be Thy grace granted for that witless sin !
For Thou art now I know,
Father of all below,
Of all above, of all the worlds within.
Guru of Gurus, more
To reverence and adore
Than all which is adorable and high !
How, in the wide worlds three
Should any equal be?
Shall any other share Thy majesty?
Therefore, with body bent
And reverent intent,
I praise, and serve, and seek Thee, asking gface^
As father to a son.
As friend to friend, as one
Who loveth to his lover, turn Thy face
BHAGAVAD-GITA 855
In gentleness on me!
Good IS it I did see
This unknown marvel of Thy Form ! But fear
Mingles with joy I Retake,
Dear Lord ! for pity's sake
Thine earthly shape, which earthly eyes may bear 5
Be merciful, and show
The visage that I know;
Let me regard Thee, as of yore, arrayed
With disc and forehead-gem,
With mace and anedem,
Thou who sustainest all things ! Undismayed
Let me once more behold
The form I loved of old.
Thou of the thousand arms and countless eyes f
My frightened heart is fain
To see restored again
The Charioteer, my Krishna's kind disguise.
Krishna:
Yea! thou hast seen, Arjuna! because I loved thee well,
The secret countenance of Me, revealed by mystic spell.
Shining, and wonderful, and vast, majestic, manifold,
Which none save thou in all the years had favor to
behold :
For not by Vedas cometh this, nor sacrifice, nor alms.
Nor works well-done, nor penance long, nor prayers nor
chaunted psalms.
That mortal eyes should bear to view the Immortal Soul
unclad.
Prince of the Kurus! This was kept for thee alone! Be
glad!
Let no more trouble shake thy heart because thine eyes have
seen
My terror with My glory. As I before have been
So will I be again for thee ; with lightened heart behold !
Once more I am thy Krishna, the form thou knew'st oi
old!
856 HINDUISM
San jAYA :
These words to Arjuna spake
Vasudev, and straight did take
Back again the semblance dear
Of the well-loved charioteer;
Peace and joy it did restore
When the Prince beheld once more
Mighty Brahma's form and face
Clothed in Krishna's gentle grace.
Arjuna :
Now that I see come back, Janardana !
This friendly human frame, my mind can think
Calm thoughts once more ; my heart beats still again !
Krishna:
Yea ! it was wonderful and terrible
To view me as thou didst, dear Prince ! The gods
Dread and desire continually to view !
Yet not by Vedas, nor from sacrifice,
Nor penance, nor gift-giving, nor with prayer
Shall any so behold, as thou hast seen !
Only by fullest service, perfect faith,
And uttermost surrender am I known
And seen, and entered into, Indian Prince !
Who doeth all for Me ; who findeth Me
In all; adoreth always; loveth all
Which I have made, and Me, for Love's sole end,
That man, Arjuna ! unto Me doth wend.
Here endeth Chapter XL of the Bhagavad-GUd,
entitled " Viswarupdarsanam/' or '' The
Book of the Manifesting of the One
and Manifold''
CHAPTER XII
Arjuna :
Lord ! of the men who serve Thee — true in heart-
As God revealed; and of the men who serve,
Worshipping Thee Unrevealed, Unbodied, far,
Which take the better way of faith and life?
Krishna:
Whoever serve Me — as I show Myself —
Constantly true, in full devotion fixed,
These hold I very holy. But who serve —
Worshipping Me The One, The Invisible,
The Unrevealed, Unnamed, Unthinkable,
Uttermost, Ali-pervading, Highest, Sure —
Who thus adore Me, mastering their sense.
Of one set mind to all, glad in all good.
These blessed souls come unto Me.
Yet, hard
The travail is for whoso bend their minds
To reach th* Unmanifest. That viewless path
Shall scarce be trod by man bearing his flesh !
But whereso any doeth all his deeds.
Renouncing self in Me, full of Me, fixed
To serve only the Highest, night and day
Musing on Me — him will I swiftly lift
Forth from life's ocean of distress and death
Whose soul clings fast to Me. Cling thou to
Me!
Clasp Me with heart and mind! so shalt thou
dwell
Surely with Me on high. But if thy thought
Droops from such height; if thou be'st weak
to set
Body and soul upon Me constantly.
Despair not ! give Me lower service ! seek
857
858 HINDUISM
To read Me, worshipping with steadfast will;
And, if thou canst not worship steadfastly,
Work for Me, toil in works pleasing to Me !
» For he that laboreth right for love of Me
Shall finally attain ! But, if in this
Thy faint heart fails, bring Me thy failure!
find
Refuge in Me ! let fruits of labor go.
Renouncing all for me, with lowliest heart,
So shalt thou come; for, though to know is
more
Than diligence, yet worship better is
Than knowing, and renouncing better still
Near to renunciation — very near —
Dwelleth Eternal Peace!
Who hateth nought
Of all which lives, living himself benign.
Compassionate, from arrogance exempt,
Exempt from love of self, unchangeable
By good or ill ; patient, contented, firm.
In faith, mastering himself, true to his word,
Seeking Me, heart and soul; vowed unto Me, —
That man I love ! Who troubleth not his kind,
And is not troubled by them; clear of wrath,
Living too high for gladness, grief, or fear,
That man I love! Who, dwelling quiet-eyed,*
Stainless, serene, well-balanced, unperplexed,
Working with Me, yet from all works detached,
That man I love ! Who, fixed in faith on Me,
Dotes upon none, scorns none ; rejoices not.
And grieves not, letting good and evil hap
Light when it will, and when it will depart.
That man I love ! Who, unto friend and foe
« Keeping an equal heart, with equal mind
Bears shame and glory, with an equal peace
Takes heat and cold, pleasure and pain ; abides
Quit of desires, hears praise or calumny
In passionless restraint, unmoved by each.
Linked by no ties to earth, steadfast in Me,
* •' Not peering about,'* — anapeksha.
BHAGAVAD-GITA 859
That man I love ! But most of all I love
Those happy ones to whom 'tis life to live
In single fervid faith and love unseeing,
Eating the blessed Amrit of my Being!
Here endeth Chapter XIL of the Bhagavad-Gita,
entitled '' Bhakitydgo," or ''The Book of
the Religion of Faith"
CHAPTER XIII
Arjuna:
Now would I hear, O gracious Kesava !^
Of Life which seems, and Soul beyond, which sees,
And what it is we know — or seem to know
Krishna:
Yea ! Son of Kunti ! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the So*;il,
Kshetrajna, In all " fields," thou Indian prince !
I am Kshetrajna. I am what surveys !
Only that knowledge knows which knows the known
By the knower !' What it is, that " field " of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this.
And how it wotteth — hear these things from Me !
3
The elements, the conscious life, the mind,
The unseen vital force, the nine great gates
Of the body, or' the five domains of sense.
Desire, dislike, pleasure and pain, and thought
Deep-woven, and persistency of being;
These all are wrought on matter by the Soul !
Humbleness, truthfulness, and harmlessness,
Patience and honor, reverence for the wise,
Purity, constancy^ control of self.
Contempt of sense-delights, self-sacrifice,
Perception of the certitude of ill
1 The Calcutta edition of the Mahabharata has these opening lines.
2 This is the nearest possible version of
Kshetrakshetrajnayojndnan yat tagjndn matan mama.
^ I omit two lines of the Sanskrit here, evidently interpolated by some
Vedantist.
860
BHAGAVAD-GITA 861
In birth, death, aye, disease, suffering, and sin;
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men;
An ever-tranquil heart in fortunes good
And fortunes evil, with a will set firm
To worship Me — Me only ! ceasing not ;
Loving all solitudes, and shunning noise
Of foolish crowds; endeavors resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain, — this is true Wisdom, Prince !
And what is otherwise is ignorance !
Now will I speak of knowledge best to know —
That Truth which giveth man Amrit to drink.
The Truth of Him, the Para-Brahm, the All,
The Uncreated; not Asat, not Sat,
Not Form, nor the Unformed; yet both, and more; —
Whose hands are everywhere, and everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His worlds.
Glorified by the senses He hath given,
Yet beyond sense He is ; sustaining all.
He dwelleth unattached: of forms and modes
Master, yet neither form nor mode hath He;
He is within all beings — and without —
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each, yet measurelessly far !
Not manifold, and yet subsisting still
In all which lives ; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end — and re-creates.
The Light of Lights He is, in the heart of the
Dark
Shining eternally. Wisdom He is
And Wisdom's way, and Guide of all the wise,
Planted in every heart.
862 HINDUISM
So have I told
Of Life's stufif, and the moulding, and the lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me I
Know thou that Nature and the Spirit both
Have no beginning ! Know that qualities
And changes of them are by Nature wrought;
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure. Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis,*
Yet is this —
Yea ! in its bodily prison ! — Spirit pure.
Spirit supreme; surveying, governing,
Guarding, possessing; Lord and Master still
PuRusHA, Ultimate, One Soul with Me.
Whoso thus knows himself, and knows his soul
PuRUSHA, working through the qualities
With Nature's modes, the light hath come for him !
Whatever flesh he bears, never again
Shall he take on its load. Some few there be
By meditation find the Soul in Self
Self-schooled; and some by long philosophy
And holy life reach thither ; some by works.
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and those— to teaching true-
Overpass Death!
Wherever, Indian Prince !
Life IS— of moving things, or things unmoved.
Plant or still seed— know, what is there hath grown
By bond of Matter and of Spirit: Know
He sees indeed who sees in all alike
The living, lordly Soul ; the Soul Supreme,
* Wombs.
BHAGAVAD-GITA 863
Imperishable amid the Perishing:
For, whoso thus beholds, in every place,
In every form, the same, one. Living Lord,
Doth no more wrongfulness unto himself.
But goes the highest road which brings to bliss.
Seeing, he sees^ indeed, who sees that works
Are Nature's wont, for Soul to use, not love.
Acting, yet not the actor; sees the mass
Of separate living things — each of its kind —
Issue from One, and blend again to One:
Then hath he Brahma, he attains!
O Prince 1
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought !
Like to th' ethereal air, pervading all.
Which, for sheer subtlety, avoideth taint.
The subtle Soul sits everywhere, unstained:
Like to the light of the all-piercing sun
[Which is not changed by aught it shines upon,]
The SouFs light shineth pure in every place;
And they who, by such eye of wisdom see
How matter, and what deals with it, divide ;
And how the Spirit and the flesh have strife.
These wise ones go the way which leads to Life !
Here ends Chapter XIII. of the Bhagavad-Gitd,
entitled "" Kshetrakshetrejnavibhdgaydgo/'
or " The Book of Religion by Sepa-
ration of Matter and Spirit ''
CHAPTER XIV
Krishna:
Yet farther will I open unto thee
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have passed
To perfectness. On these high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralyas suffer change!
This Universe the Womb is where I plant
Seed of all lives ! Thence, Prince of India comes
Birth to all beings ! Whoso, Kunti^s Son !
Mothers each mortal form, Brahma conceives,
And I am He that fathers, sending seed!
Sattwan, Rajas, and Tamas, so are named,
The qualities of Nature, " Soothfastness,"
*' Passion," and '' Ignorance." These three bind down
The changeless Spirit in the changeful flesh.
Whereof sweet " Soothfastness " — by purity
Living unsullied and enlightened — binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite.
And breeding impulse and propensity.
Binds the embodied Soul, O Kunti's Son !
By tie of works. But Ignorance, the child
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh ; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth
Passion and Ignorance, once overcome.
Leave Soothfastness, O Bharata ! Where this
864
BHAGAVAD.GITA 865
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
Where longing is, and ardor, and unrest,
Impulse to strive and gain, and avarice.
Those spring from Passion — Prince ! — engrained ; and
where
Darkness and dulness, sloth and stupor are,
'Tis Ignorance hath caused them, Kuru Chief !
Moreover, when a soul departeth, fixed
In Soothfastness^ it goeth to the place —
Perfect and pure — of those that know all Truth
If it departeth in set hebetude
Of impulse, it shall go into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
The fruit of Soothfastness is true and sweet;
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea !
For Light brings light, and Passion ache to have.
Blindness, bewilderments, and ignomnce
Grow forth from Ignorance. Those of the first
Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink back
To lower deeps, loaded vv^ith witlessness !
When, watching life, the living man perceives
The only actors are the Qualities,
And knows what lives beyond the Qualities,
Then is he come nigh unto Me !
The Soul,
Thus passing forth from the Three Qualities —
Whereof arise all bodies — overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
866 HINDUISM
Arjuna :
Oh, my Lord !
Which be the signs to know him that hath gone
Past the Three Modes? How liveth he? What way
Leadeth him safe beyond the threefold modes ?
Krishna:
He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are.
Not angry when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying — serene —
When troubles break, " These are the Qualities ! ''
He unto whom — self-centred — grief and joy
Sound as one word ; to whose deep-seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm-set.
Well-pleased in praise and dispraise ; satisfied
With honor or dishonor; unto friends
And unto foes alike in tolerance.
Detached from undertakings, — he is named
Surmounter of the Qualities !
And such —
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
For I am
That whereof Brahma is the likeness ! Mine
The Amrit is ; and Immortality
Is mine; aitd mine perfect Felicity!
Here ends Chapter XIV. of the Bhagavad-GUd,
entitled " Gunatrayavihhdgaydgo'' or " The
Book of Religion by Separation
from the Qualities "
CHAPTER XV
Krishna:
Men call the Aswattha, — the Banyan-tree, —
Which hath its boughs beneath, its roots on high,—
The ever-holy tree. Yea ! for its leaves
Are green and v^aving hymns which v^hisper Truth !
Who knoweth well the Aswattha, knows all.
Its branches shoot to heaven and sink to earth,*
Even as the deeds of men, which take their birth
From qualities: its silver sprays and blooms,
And all the eager verdure of its girth.
Leap to quick life at touch of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there.
As actions wrought amid this world of men
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and,
then
How it must end, and all the ills of it,
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense-like low, — to set
New growths upspringing to that happier sky, —
Which they who reach shall have no day to die.
Nor fade away, nor fall — to Him, I mean.
Father and First, Who made the mystery
* I do not consider these verses — which are somewhat freely rendered
here — " an attack on the authority of the Vedas," but a beautiful lyrical
episode, a new "" Parable of the fig-tree."
867
868 HINDUISM
Of old Creation ; for to Him come they
From passion and from dreams who break away ;
Who part the bonds constraining them to flesh, '
And,— Him, the Highest, worshipping alway—
No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem
To the eternal world pass such as these !
Another Sun gleams there! another Moon!
Another Light,— a Light which none shall lack
Whose eyes once see ; for those return no more
They have attained My Uttermost Abode!
When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
iFrom Being's storehouse, — which containeth all, —
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower-banks. Ear and Eye,
And Touch and Taste, and Smelling, these it takes,—
Yea, and a sentient mind ;— linking itself
To sense-things so.
The unenlightened ones
Mark not that Spirit when he goes or comes,
Nor when he takes his pleasure in the form.
Conjoined with qualities; but those see plain
Who have the eyes to see. Holy souls see
Which strive thereto. Enlightened, they behold
That Spirit in themselves ; but foolish ones.
Even though they strive, discern not, having hearts
Unkindled, ill-informed !
Know, too, from Me
Shineth the gathered glory of the sun
Which lightens all the world: from Me the moon
BHAGAVAD-GITA 869
Draws silvery beams, and fire fierce loveliness.
I penetrate the clay, and lend all shapes
Their living force ; I glide into the plant —
Its root, leaf, bloom — to make the woodland green
With springing sap. Becoming vital warmth,
I glow in glad, respiring frames, and pass
With outward and with inward breath to feed
The body with all meats.^
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are " the Divided." That which sits apart,
" The Undivided."
Higher still is One,
The Highest, holding all whose Name is Lord,
The Eternal, Sovereign, First ! Who fills all worlds,.
Sustaining them. And — dwelling thus beyond
Divided Life and Undivided — I
Am called of men and Vedas, God Supreme,
The PURUSHOTTAMA.
Who knows Me thus,
With mind unclouded, knoweth all, dear Prince !
And with his whole soul ever worshippeth Me.
Now is the sacred secret Mystery
Declared to thee ! Who comprehendeth this
Hath wisdom ! He is quit of works in bliss !
Here ends Chapter XV. of the Bhagavad-Gitd
entitled *' Piirushottamapraptiydgd"
or '' The Book of Religion by
attaining the Supreme "
^- 1 omit a verse here, evidently interpolated.
CHAPTER XVI
Krishna:
Fearlessness, singleness of soul, the will
Always to strive for wisdom; opened hand
And governed appetites ; and piety
And love of lonely study; humbleness,
Uprightness, heed to injure nought which lives,
Truthfulness, slowness unto wrath, a mind
That lightly letteth go what others prize;
And equanimity, and charity
Which spieth no man's faults ; and tenderness
Towards all that suffer; a contented heart.
Fluttered by no desires ; a bearing mild,
Modest, and grave, with manhood nobly mixed
With patience, fortitude, and purity;
An unrevengeful spirit, never given
To rate itself too high ; — such be the signs,
O Indian Prince ! of him whose feet are set
On that fair path which leads to heavenly birth !
Deceitfulness, and arrogance, and pride,
Quickness to anger, harsh and evil speech,
And ignorance, to its own darkness blind, —
These be the signs. My Prince ! of him whose birth
Is fated for the regions of the vile.*
The Heavenly Birth brings to deliverance.
So should'st thou know ! The birth with Asuras
Brings into bondage. Be thou joyous. Prince
Whose lot is set apart for heavenly Birth.
Two stamps there are marked on all living men.
Divine and Undivine ; I spake to thee
By what marks thou shouldst know the Heavenly Man,
Hear from me now of the Unheavenly !
» " Of the Asuras," lit
870
BHAGAVAD-GITA i7l
They comprehend not, the Unheavenly,
How souls go forth from Me ; nor how they come
Back unto Me : nor is there Truth in these,
Nor purity, nor rule of Life. " This world
Hath not a Law, nor Order, nor a Lord,"
So say they : " nor hath risen up by Cause
Following on Cause, in perfect purposing,
But is none other than a House of Lust/'
And, this thing thinking, all those ruined ones— =
Of little wit, dark-minded — give themselves
To evil deeds^ the curses of their kind.
Surrendered to desires insatiable,
Full of deceitfulness, folly, and pride.
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true — this lie which leads to death —
Finding in Pleasure all the good which is.
And crying " Here it finisheth ! "
Ensnared
In nooses of a hundred idle hopes.
Slaves to their passion and their wrath, they buy
Wealth with base deeds, to glut hot appetites;
" Thus much, to-day," they say, " we gained ! thereby
Such and such wish of heart shall have its fill;
And this is ours ! and th' other shall be ours !
To-day we slew a foe, and we will slay
Our other enemy to-morrow! Look!
Are we not lords? Make we not goodly cheer?
Is not our fortune famous, brave, and great ?
Rich are we, proudly born ! What other men
Live like to us ? Kill, then, for sacrifice !
Cast largesse, and be merry ! " So they speak
Darkened by ignorance ; and so they fall —
Tossed to and fro with projects, tricked, and bound
In net of black delusion, lost in lusts —
Down to foul Naraka. Conceited, fond.
Stubborn and proud, dead-drunken with the wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not made
872 HINDUISM
In piety of ancient faith. Thus vowed
To self-hood, force, insolence, feasting, wrath,
These My blasphemers, in the forms they wear
And in the forms they breed, my foemen are,
Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives.
Into some devilish womb, whence — birth by birth—
The devilish wombs re-spawn them, all beguiled;
And, till they find and worship Me, sweet Prince !
Tread they that Nether Road.
The Doors of Hell
Are threefold, whereby men to ruin pass, —
The door of Lust, the door of Wrath, the door
Of Avarice. Let a man shun those three!
He who shall turn aside from entering
All those three gates of Narak, wendeth straight
To find his peace, and comes to Swarga's gate.
Here endeth Chapter XVL of the Bhagavad-Gitd^
entitled *' Daivasarasaupadwihhdgayog," or
" The Book of the Separateness of the
Divine and Undivine ^'
^ I omit the ten concluding shlokas, with Mr. Davies,
CHAPTER XVII
Arjuna :
If men forsake the holy ordinance,
Heedless of Shastras, yet keep faith at heart
And worship, what shall be the state of those,
Great Krishna! Sattwan, Rajas, Tamasf Say!
Krishna:
Threefold the faith is of mankind, and springs
From those three qualities, — becoming " true,"
Or "passion-stained,'' or "dark/' as thou shalt hear!
The faith of each believer, Indian Prince !
Conforms itself to what he truly is.
Where thou shalt see a worshiper, that one
To what he worships lives assimilate,
[Such as the shrine, so is the votary,]
The " soothfast " souls adore true gods ; the souls
Obeying Rajas worship Rakshasas^
Or Yakshas; and the men of Darkness pray
To Pretas and to Bhutas.^ Yea, and those
Who practise bitter penance, not enjoined
By rightful rule — penance which hath its root
In self-sufficient, proud hypocrisies —
Those men, passion-beset, violent, wild.
Torturing — the witless ones — My elements
Shut in fair company within their flesh,
(Nay, Me myself, present within the flesh!)
Know them to devils devoted, not to Heaven !
For like as foods are threefold for mankind
In nourishing, so is there threefold way
Of worship, abstinence, and almsgiving!
Hear this of Me ! there is a food which brings
■» Rakshasas and Yakshas are unembodied but capricious beings of great
power, gifts, and beauty, sometimes also of benignity.
2 These are spirits of evil, wandering ghosts.
873
874 HINDUISM
Force, substance, strength, and health, and joy to
live.
Being well-seasoned, cordial comforting,
The " Soothfast'* meat. And there be foods which
bring
Aches and unrests, and burning blood, and grief.
Being too biting, heating, salt, and sharp.
And therefore craved by too strong appetite.
And there is foul food— kept from over-night,*
Savorless, filthy, which the foul will eat,
A feast of rottenness, meet for the lips
Of such as love the ** Darkness/'
Thus with rites;—*
A sacrifice not for rewardment made,
Offered in rightful wise, when he who vows
Sayeth, with heart devout, " This I should do ! *'
Is " Soothfast " rite. But sacrifice for gain.
Offered for good repute, be sure that this,
O Best of Bharatas ! is Rajas-rite,
With stamp of " passion." And a sacrifice
Offered against the laws, with no due dole
Of food-giving, with no accompaniment
Of hallowed hymn, nor largesse to the priests.
In faithless celebration, call it vile.
The deed of " Darkness ! "—lost !
Worship of gods
Meriting worship; lowly reverence
Of Twice-borns, Teachers, Elders; Purity,
Rectitude, and the Brahmacharya's vow,
And not to injure any helpless thing, —
These make a true religiousness of Act.
Words causing no man woe, words ever true.
Gentle and pleasing words, and those ye say
In murmured reading of a Sacred Writ, —
These make the true religiousness of Speech.
« Ydtayaman, food which has remained after the watches of the night.
In India this would probably ** go bad."
BHAGAVAD-GITA 875
Serenity of soul, benignity,
Sway of the silent Spirit, constant stress
To sanctify the Nature,— these things make
Good rite, and true religiousness of Mind.
Such threefold faith, in highest piety
Kept, with no hope of gain, by hearts devote,
Is perfect work of Sattwan, true belief.
Religion shown in act of proud display
To win good entertainment, worship, fame.
Such — say I — is of Rajas, rash and vain.
Religion followed by a witless will
To torture self, or come at power to hurt
Another, — 'tis of Tamas, dark and ill.
The gift lovingly given, when one shall say
" Now must I gladly give ! " when he who takes
Can render nothing back ; made in due place,
Due time, and to a meet recipient,
Is gift of Sattwan, fair and profitable.
The gift selfishly given, where to receive
Is hoped again, or when some end is sought,
Or where the gift is proffered with a grudge,
This is of Rajas, stained with impulse, ill.
The gift churlishly flung, at evil time,
In wrongful place, to base recipient,
Made in disdain or harsh unkindliness.
Is gift of Tamas, dark; it doth not bless !*
Here endeth Chapter XVII. of^ the Bhagavad-Gitd,
entitled " Sraddhatrayavibhdgaydg/' or
" The Book of Religion by the Three-
fold Kinds of Faith''
I omit the concluding shlokas, as of very doubtful authenticity
CHAPTER XVIII
Arjuna :
Fain would I better know, Thou Glorious One!
The very truth — Heart's Lord ! — of Sannyds,
Abstention ; and Renunciation, Lord !
Tydga; and what separates these twain !
Krishna:
The poets rightly teach that Sannyds
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tydga is renouncing fruit of acts.
There be among the saints some who have held
All action sinful^ and to be renounced;
And some who answer " Nay ! the goodly acts —
As worship, penance, alms — must be performed ! "
Hear now My sentence. Best of Bharatas !
'Tis well set forth, O Chaser of thy Foes !
Renunciation is of threefold form,
And Worship, Penance, Alms, not to be stayed;
Nay, to be gladly done: for all those three
Are purifying waters for true souls !
Yet must be practised even those high works
In yielding up attachment, and all fruit
Produced by works. This is My judgment, Prince!
This My insuperable and fixed decree !
Abstaining from a work by right prescribed
Never is meet ! So to abstain doth spring
From " Darkness,'' and Delusion teacheth it.
Abstaining from a work grievous to flesh,
When one saith " 'Tis unpleasing ! *' this is null !
876
BHAGAVAD-GITA 877
Such an one acts from " passion ; " nought of gain
Wins his Renunciation ! But, Arjun I
Abstaining from attachment to the work,
Abstaining from rewardment in the work;
While yet one doeth it full faithfully.
Saying, '' Tis right to do ! " that is " true '' act
And abstinence ! Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is "true" act:
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.
The fruit of labors, in the lives to come.
Is threefold for all men, — Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.
Hear from, me, Long-arm.ed Lord ! the makings five
Which go to every act, in Sankhya taught
As necessary. First the force; and then
The agent ; next, the various instruments ;
Fourth, the especial effort; fifth, the Gk)d.
What work soever any mortal doth
Of body, mind, or speech, evil or good.
By these five doth he that. Which being thus.
Whoso, for lack of knowledge, seeth himself
As the sole actor, knoweth nought at all
And seeth nought. Therefore, I say, if one —
Holding aloof from self — with unstained mind
Should slay all yonder host, being bid to slay.
He doth not slay ; he is not bound thereby !
Knowledge, the thing known, and the mind which
knows.
These make the threefold starting-ground of act
The act, the actor, and the instrument.
These make the threefold total of the deed.
But knowledge, agent, act, are differenced
878 HINDUISM
By three dividing qualities. Hear now
Which be the qualities dividing them.
There is " true" Knowledge. Learn thou it is this:
To see one changeless Life in all the Lives>
And in the Separate, One Inseparable.
There is imperfect Knowledge: that which sees
The separate existences apart,
And, being separated, holds them real.
There is false Knowledge: that which blindly clings
To one as if 'twere all, seeking no Cause,
Deprived of light, narrow, and dull, and " dark."
There is ** right" Action: that which— being en-
joined —
Is wrought without attachment, passionlessly.
For duty, not for love, nor hate, nor gain.
There is "vain" Action: that which men pursue
Aching to satisfy desires, impelled
By sense of self, with all-absorbing stress:
This is of Rajas— pdissionate and vain.
There is " dark " Action : when one doth a thing
Heedless of issues, heedless of the hurt
Or wrong for others, heedless if he harm
His own soul— 'tis of Tamas, black and bad!
There is the " rightful " doer. He who acts
Free from selfseeking, humble, resolute.
Steadfast, in good or evil hap the same.
Content to do aright— he " truly " acts.
There is th' " impassioned " doer. He that works
From impulse seeking profit, rude and bold
To overcome, unchastened; slave by turns
Of sorrow and of joy: of Rajas he!
And there be evil doers; loose of heart.
Low-minded, stubborn, fraudulent, remiss, ^^
Dull, slow, despondent— children of the " dark. ^
Hear, too, of Intellect and Steadfastness
The threefold separation, Conqueror-Prince!
How these are set apart by Qualities.
BHAGAVAD-GITA 879
Good is the Intellect which comprehends
The coming forth and going back of life,
What must be done, and what must not be done,*
What should be feared, and what should not be feared.
What binds and what emancipates the soul:
That is of Sattwan, Prince ! of *' soothfastness/'
Marred is the Intellect which, knowing right
And knowing wrong, and what is well to do
And what must not be done, yet understands
Nought with firm mind, nor as the calm truth is:
This is of Rajas, Prince! and "passionate!''
Evil is Intellect which, wrapped in gloom,
Looks upon wrong as right, and sees all things
Contrariwise of Truth. O Pritha's Son !
That is of Tamas, " dark " and desperate !
Good is the steadfastness whereby a man
Masters his beats of heart, his very breath
Of life, the action of his senses; fixed
In never-shaken faith and piety:
That is of Sattwan, Prince! "soothfast" and fair!
Stained is the steadfastness whereby a man
Holds to his duty, purpose^ effort, end.
For life's sake, and the love of goods to gain,
Arjuna ! 'tis of Rajas, passion-stamped !
Sad is the steadfastness wherewith the fool
Cleaves to his sloth, his sorrow, and his fears,
His folly and despair. This — Pritha's Son ! —
Is born of Tamas, " dark " and miserable !
Hear further, Chief of Bharatas 1 from Me
The threefold kinds of Pleasure which there be.
Good Pleasure is the pleasure that endures.
Banishing pain for aye ; bitter at first
As poison to the soul, but afterward
Sweet as the taste of Amrit. Drink of that!
It springeth in the Spirit's deep content.
And painful Pleasure springeth from the bond
Between the senses and the sense-world. Sweet
880 HINDUISM
»
As Amrit is its first taste, but its last
Bitter as poison. 'Tis of Rajas, Prince !
And foul and " dark " the Pleasure is which springs
From sloth and sin and foolishness; at first
And at the last, and all the way of life
The soul bewildering. 'Tis of Tamas, Prince !
For nothing lives on earth, nor 'midst the gods
In utmost heaven, but hath its being bound
With these three Qualities, by Nature framed.
The work of Brahmans, Kshatriyas, Vaisyas,
And Sudras, O thou Slayer of thy Foes !
Is fixed by reason of the Qualities
Planted in each:
A Brahman's virtues. Prince !
Born of his nature, are serenity.
Self-mastery, religion, purity.
Patience, uprightness, learning, and to know
The truth of things which be. A Kshatriya's pride,
Born of his nature, lives in valor, fire.
Constancy, skilfulness, spirit in fight.
And open-handedness and noble mien.
As of a lord of men. A Vaisya's task.
Born with his nature, is to till the ground.
Tend cattle, venture trade. A Sudra's state,
Suiting his nature, is to minister.
Whoso performeth — diligent, content —
The work allotted him, whatever it be.
Lays hold of perfectness ! Hear how a man
Findeth perfection, being so content:
He findeth it through worship — wrought by work —
Of Him that is the Source of all which lives.
Of Him by Whom the universe was stretched.
Better thine own work is, though done with faulty
Than doing other's work, ev'n excellently.
He shall not fall in sin who fronts the task
Set him by Nature's hand ! Let no man leave
BHAGAVAD-GITA 881
His natural duty. Prince ! though it bear blame !
For every work hath blame, as every flame
Is wrapped in smoke ! Only that man attains
Perfect surcease of work whose work was wrought
With mind unfettered, soul wholly subdued.
Desires for ever dead, results renounced.
Learn from me, Son of Kunti ! also this.
How one, attaining perfect peace, attains
Brahm^ the supreme, the highest height of all !
Devoted — with a heart grown pure, restrained
In lordly self-control, foregoing wiles
Of song and senses, freed from love and hate,
Dwelling 'mid solitudes, in diet spare,
With body, speech, and will tamed to obey,
Ever to holy meditation vowed.
From' passions liberate, quit of the Self,
Of arrogance, impatience, anger, pride;
Freed from surroundings, quiet, lacking nought —
Such an one grows to oneness with the Brahm;
Such an one, growing one with Brahm, serene,
Sorrows no more, desires no more; his soul,
Equally loving all that lives, loves well
Me, Who have made them, and attains to Me.
By this same love and worship doth he know
Me as I am, how high and wonderful.
And knowing, straightway enters into Me.
And whatsoever deeds he doeth — fixed
In Me, as in his refuge — he hath won
For ever and for ever by My grace
Th' Eternal Rest ! So win thou ! In thy thoughts
Do all thou dost for Me ! Renounce for Me !
Sacrifice heart and mind and will to Me !
Live in the faith of Me ! In faith of Me
All dangers thou shalt vanquish, by My grace.
But, trusting to thyself and heeding not.
Thou can'st but perish! If this day thou say'st
Relying on thyself, " I will not fight ! "
Vain will the purpose prove ! thy qualities
HC XLV (13)
882 HINDUISM
Would spur thee to the war. What thou dost shun,
Misled by fair illusions, thou wouldst seek
Against thy will, when the task comes to thee
Waking the promptings in thy nature set.
There lives a Master in the hearts of men
Maketh their deeds, by subtle puUing-strings,
Dance to what tune He will. With all thy soul
Trust Him, and take Him for thy succor. Prince I
So — only so, Arjuna ! — shall thou gain —
By grace of Him — ^the uttermost repose.
The Eternal Place!
Thus hath been opened thee
This Truth of Truths, the Mystery more hid
Than any secret mystery. Meditate!
And — as thou wilt — then act!
Nay! but once more
Take My last word. My utmost meaning have !
Precious thou art to Me; right well-beloved!
Listen ! I tell thee for thy comfort this.
Give Me thy heart ! adore Me ! serve Me ! cling
In faith and love and reverence to Me!
So shalt thou come to Me ! I promise true,
For thou art sweet to Me !
And let go those—
Rites and writ duties ! Fly to Me alone !
Make Me thy single refuge ! I will free
Thy soul from all its sins ! Be of good cheer !
[Hide, the holy Krishna saith.
This from him that hath no faith.
Him that worships not, nor seeks
Wisdom's teaching when she speaks:
Hide it from all men who mock;
But, wherever, 'mid the flock
Of My lovers, one shall teach
This divinest, wisest, speech —
Teaching in the faith to bring
Truth to them, and offering
Of all honor unto Me —
BHAGAVAD-GITA
Unto Brahma cometh he !
Nay, and nowhere shall ye find
Any man of all mankind
Doing dearer deed for Me;
Nor shall any dearer be
In My earth. Yea, furthermore.
Whoso reads this converse o'er
Held by Us upon the plain.
Pondering piously and fain,
He hath paid Me sacrifice !
(Krishna speaketh in this wise!)
Yea, and whoso, full of faith,
Heareth wisely what it saith,
Heareth meekly, — when he dies,
Surely shall his spirit rise
To those regions where the Blest,
Free of flesh, in joyance rest.]
Hath this been heard by thee, O Indian Prince !
With mind intent? hath all the ignorance —
Which bred thy trouble — vanished. My Arjun?
Arjuna :
Trouble and ignorance are gone ! the Light
Hath come unto me, by Thy favor, Lord!
Now am I fixed ! my doubt is fled away !
According to Thy word, so will I do !
San JAVA :
Thus gathered I the gracious speech of Krishna, O my King J
Thus have I told, with heart a-thrill, this wise and wond-
rous thing
By great Vyasa*s learning writ, how Krishna's self made
known
The Yoga, being Yoga's Lord. So is the high truth shown !
And aye, when I remember, O Lord my King, again
Arjuna and the God in talk, and all this holy strain.
Great is my gladness: when I muse that splendor, passing
speech,
Of Hari, visible and plain, there is no tongue to reach
884 HINDUISM
My marvel and my love and bliss. O Archer-Prince! all
hail!
O Krishna, Lord of Yoga ! surely there shall not fail
Blessing, and victory, and power, for Thy most mighty
sake.
Where this song comes of Arjun, and how with God he
spake.
Here ends, with Chapter XVIII, entitled ''Mokshasan-
yasayog'* or '' The Book of Religion by
Deliverance and Renunciation,"
THE BHAGAVAD-GITA
Subhamastu Sarvajagatdn
( MOHAMMEDAN )
CHAPTERS FROM THE KORAN
TRANSLATED AND ANNOTATED BY
E. H„ PALMER
INTRODUCTORY NOTE
The ancient religion of the Arabs was the worship of the
stars, hut long before the birth of Mohammed, it had become
greatly corrupted, and a multifarious idolatry had come to pre-
vail. By the sixth century even this had become perfunctory,
and most of the population had ceased to believe in anything,
though pilgrimages and sacrifices were to some extent kept up.
The chief seat of this degraded worship was the city of Mecca,
where was situated the Kaabah, the most ancient shrine of the
country ; and it was from the family of the princes of Mecca
and guardians of the Kaabah that the prophet was descended.
Mohammed was born in 571 A, D. His father died before
he was born, and his mother when he was only six. In his
youth he tended sheep and goats, and at twenty-four he was
employed to drive caravans of camels by a rich widow, 'Hadigah,
whom he married.
When he was forty, while wandering alone on a desolate
mountain near Mecca, he had a vision. An angel appeared to
him and told him to read, and recited certain verses. From
youth he had suffered from a kind of hysteria, and this vision
seems to have increased his tendency to hallucinations and
ecstasy. There was an intermission of two or three years before
the vision reappeared, after which revelations came rapidly. He
became convinced of his prophetic mission, and began to make
converts, the first being the women of his own family.
For years, however, the new religion made little progress, and
the prophet underwent great hardships, finally having to flee
from Mecca to Medinah. From this ''Flight," which took place
in 622 A. D., the Mohammedan era dates. Two years later
began the Holy War, and from this time on Mohammedanism
was extended largely by the sword. When its founder died in
632, it was firmly established as a great political power as well
as a religion; and it is now said to be the belief of about a
hundred and seventy millions of people.
From the Qur*dn or Koran, in which are collected Moham-
med's revelations, the following chapters are selected to give a
view of all the more important elements of the faith he taught.
886
CONTENTS
MOHAMMEDAN
Chapters from The Koran
Mecca Suras
PAGE
The Chapter of Congealed Blood . . , • « . • 889
The Chapter of the * Covered ' . . . 889
The Chapter of the Enwrapped 891
The Chapter of the Forenoon 892
The Opening Chapter 893
The Chapter of Misbelievers 893
The Chapter of Unity 893
The Chapter of * Necessaries ' , . , 893
The Chapter of the Night 894
The Chapter of the Land 894
The Chapter * He Frowned ' , 895
The Chapter of the Smiting 896
The Chapter of the Cleaving Asunder 896
The Chapter of the Folding Up 897
The Chapter of Those who Tear Out 898
The Chapter of Tpiose Sent 899
The Chapter of the Resurrection 900
The Chapter of the Infallible 901
The Chapter of the Mount 903
The Chapter of the Inevitable 905
The Chapter of the Star 908
The Chapter of the Merciful 910
The Chapter of the Poets 912
The Chapter of Mary 919
887
888 CONTENTS
PAGB
The Chapter of the Night Journey 924
The Chapter of Joseph (peace be on him !) . • . . 933
The Chapter of the Believer 942
The Chapter of Thunder 949
Medina Suras
The Chapter of the Congregation 954
The Chapter of the Spoils • . 955
The Chapter of Imran's Family 962
The Chapter of the Ranks 979
The Chapter of Women . 980
The Chapter of the Confederates 998
The Chapter of Prohibition 1006
The Chapter of the Table 1008
CHAPTERS FROM THE KORAN
MECCA SURAS
The Chapter of Congealed Blood*
IN the name of the merciful and compassionate God.
Read, in the name of thy Lord !
Who created man from congealed blood !
Read, for thy Lord is most generous !
Who taught the pen !
Taught man v/hat he did not know !
Nay, verily, man is indeed outrageous at seeing himself
get rich !
Verily, unto thy Lord is the return !
Hast thou considered him who forbids a servant^ when he
prays^ ?
Hast thou considered if he were in guidance or bade piety?
Hast thou considered if he said it was a lie, and turned
his back?
Did he not know that God can see?
Nay, surely, if he do not desist we will drag him by the
forelock ! — the lying sinful forelock !
So let him call his counsel: we will call the guards of
hell!
Nay, obey him not, but adore and draw nigh !
The Chapter of the ' Covered'*
In the name of the merciful and compassionate God.
O thou who art covered ! rise up and warn !
1 The five opening verses of this chapter are generally allowed to have
been the first that were revealed.
2 I. e. Mohammed.
3 The allusion is to Abu Ghal, who threatened to set his foot on Moham-.
med's neck if he caught him in the act of adoration.
^ The first five verses of this chapter form the second revelation by the angel
Gabriel in person, and the first after the Fatrah, or period of * Intermission.'
889
890 THE KORAN
And thy Lord magnify !
And thy garments purify !
And abomination shun !
And grant not favours to gain increase!
And for thy Lord await !
And when the trump is blown, — for that day is a difficult
day ! for the misbelievers aught but easy !
Leave me alone with him I have created and for whom
I have made extensive wealth^ and sons that he may look
upon, and for whom I have smoothed things down. Then
he desires that I should increase ! nay, verily, he is hostile
to our signs ! I will drive him up a hill ! Then he reflected
and planned ! May he be killed, — how he planned ! Again,
may he be killed, — how he planned ! Then he looked ; then
he frowned and scowled ; then he retreated and was big with
pride and said, * This is only magic exhibited ! this is only
mortal speech ! ' — I will broil him in hell-fire ! and what
shall make thee know what hell-fire is ? It will not leave and
will not let alone. It scorches the flesh ; over it are nineteen
(angels).
We have made only angels guardians of the fire, and we
have only made their number a trial to those who mis-
believe; that those who have been given the Book may be
certain, and that those who believe may be increased in faith ;
and that those who have been given the Book and the be-
lievers may not doubt; and that those in whose hearts is
sickness, and the misbelievers may say, * What does God
mean by this as a parable ? '
Thus God leads astray whom He pleases, and guides him
He pleases: and none knows the hosts of thy Lord save
Himself; and it is only a reminder to mortals!
Nay, by the moon !
And the night when it retires !
And the morning when it brightly dawns !
Verily, it is one of the greatest misfortunes; a warning
to mortals; for him amongst you who wishes to press for-
ward or to tarry !
Every soul is pledged' for what it earns ; except the f el-
2 The person meant is generally supposed to be Walid ibn Mu^/tairah,
©«e of the chiefs of the Qurai^.
* See note 3, Chapter of the Mount.
THE CHAPTER OF THE ENWRAPPED 891
lows of the right: in gardens shall they ask each other about
the sinners ! — ' What drove you into hell-fire ? '
They shall say, * We weren't of those who prayed; we
didn't feed the poor; but we did plunge into discussion with
those who plunged, and we called the judgment day a lie
until the certainty* did come to us ! '
But there shall not profit them the intercession of the
intercessors.
What ailed them that they turned away from the memorial
as though they were timid asses fleeing from a lion?
Nay, every man of them wished that he might have given
him books spread open!
Nay, but they did not fear the hereafter !
Nay, it is a memorial ! and let him who will remember it ;
but none will remember it except God please. He is most
worthy of fear; and he is most worthy to forgive!
The Chapter of the Enwrapped
In the name of the merciful and compassionate God.
O thou who art enwrapped! rise by night except a
little — the half, or deduct therefrom a little, or add thereto,
and chant the Qur'an chanting. Verily, we will cast on thee
a heavy speech.
Verily, the early part of the night is stronger in impres-
sions and more upright in speech !
Verily, thou hast by day a long employment ; but mention
the name of thy Lord and devote thyself thoroughly to Him,
the Lord of the east and the west; there is no god but
He ; then take Him for a guardian !
And endure patiently what they say, and flee from them
with a decorous flight.
And leave me and those who say it is a lie, who are pos-
sessed of comfort; and let them bide for a while.
Verily, with us are heavy fetters and hell-fire, and food
that chokes, and mighty woe !
On the day when the earth and the mountains shall tremble
and the earth shall be as a crumbling sand-hill !
* I. e. d^ath.
892 THE KOHAN
Verily, we have sent unto you an apostle bearing witness
against you, as we sent an apostle unto Pharaoh.
But Pharaoh rebelled against the apostle, and we seized
him with an overpowering punishment.
Then how will ye shield yourselves if ye misbelieve from
the day which shall make children grey-headed, whereon the
heaven cleaves — its promise shall be fulfilled!
Verily, this is a memorial, and whoso will, let him take
unto his Lord a way.*
Verily, thy Lord knows that thou dost stand up to pray
nearly two-thirds of the night, or the half of it or the third
of it, as do part of those who are with thee; for God
measures the night and the day; He knows that ye cannot
calculate it, and He turns relentant towards you.
So read what is easy of the Qur'an. He knows that
there will be of you some who are sick and others who beat
about in the earth craving the grace of God, and others
who are fighting in the cause of God. Then read what is
easy of it and be steadfast in prayer, and give alms, and
lend to God a goodly loan, for what ye send forward for
yourselves of good ye will find it with God. It is better and
a greater hire; and ask ye pardon of God: verily, God is
forgiving, merciful !
The Chapter of the Forenoon
In the name of the merciful and compassionate God
By the forenoon !
And the night when it darkens !
Thy Lord has not forsaken thee, nor hated thee ! and surely
the hereafter is better for thee than the former; and
in the end thy Lord will give thee, and thou shalt be well
pleased !
Did He not find thee an orphan, and give thee shelter?
and find thee erring, and guide thee? and find thee poor
with a family, and nourish thee?
But as for the orphan oppress him not ; and as for the beg-
^ From verse 20 the rest of the surnh seems from its style to belong to
the Medinah period; and there is a tradition ascribed to 'Ayeshah that it
was revealed a year later than the earlier part of the chapter.
THE CHAPTER OF 'NECESSARIES' 893
gar drive him not away; and as for the favour of thy
Lord discourse thereof.
The Opening Chapter
In the name of the merciful and compassionate God.
Praise belongs to God, the Lord of the worlds, the merci-
ful, the compassionate, the ruler of the day of judgment!
Thee we serve and Thee we ask for aid. Guide us in the
right path^ the path of those Thou art gracious to; not of
those Thou art wroth with; nor of those who err.
The Chapter of Misbelievers
In the name of the merciful and compassionate God.
Say, ' O ye misbelievers ! I do not serve what ye serve ;
nor will ye serve what I serve; nor will I serve what ye
serve; nor will ye serve what I serve; — ^ye have your re-
ligion, and I have my religion ! '
The Chapter of Unity
In the name of the merciful and compassionate God.
Say, ' He is God alone !
God the Eternal !
He begets not and is not begotten!
Nor is there like unto Him any one ! '
The Chapter of 'Necessaries'
In the name of the merciful and compassionate God.
Hast thou considered him who calls the judgment a lie?
He it is who pushes the orphan away; and urges not (others)
to feed the poor.
But woe to those who pray and who are careless in their
prayers,
Who pretend and withhold necessaries.*
^ Or, * alms.* The word might be rendered * resources.*
894 THE KORAN
The Chapter of the Night
In the name of the merciful and compassionate God
By the night when it veils !
And the day when it is displayed !
And by what created male and female !
Verily, your efforts are diverse !
But as for him who gives alms and fears God,
And believes in the best.
We will send him easily to ease !
But as for him who is niggardly,
And longs for wealth,
And calls the good a lie,
We will send him easily to difficulty !
And his wealth shall not avail him
When he falls down (into hell) !
Verily, it is for us to guide ;
And, verily, ours are the hereafter and the former life !
And I have warned you of a fire that flames !
None shall broil thereon, but the most wretched, who
says it is a lie and turns his back.
But the pious shall be kept away from it, he who gives his
wealth in alms, and who gives no favour to any one for the
sake of reward, but only craving the face of his Lord most
High; in the end he shall be well pleased!
The Chapter of the Land
In the name of the merciful and compassionate God.
I need not swear by the Lord of this land,^ and thou a
dweller in this land* !
Nor by the begetter and what he begets !
We have surely created man in trouble.
Does he think that none can do aught against him?
He says, ' I have wasted wealth in plenty ; ' does he think
that no one sees him?
Have we not made for him two eyes and a tongue, and
* I. e. the sacred territory of Mecca.
2 Qj., « art at liberty to act as thou pleasest.'
THE CHAPTER *HE FROWNED* 895
two lips? and guided him in the two highways? but he will
not attempt the steep !
And what shall make thee know what the steep is? It is
freeing captives, or feeding on the day of famine, an orphan
who is akin, or a poor man who lies in the dust; and again
(it is) to be of these who believe and encourage each other
to patience, and encourage each other to mercy, — these are
the fellows of the right !
But those who disbelieve in our signs, they are the fellows
of the left, for them is fire that closes in !
The Chapter *He Frowned'
In the name of the merciful and compassionate God.
He frowned and turned his back, for that there came to
him a blind man* !
But what should make thee know whether haply he may
be purified? or may be mindful and the reminder profit him?
But as for him who is wealthy, thou dost attend to him ;
and thou dost not care that he is not purified; but as
for him who comes to thee earnestly fearing the while,
from him thou art diverted!
Nay ! verily, it is a memorial ; and whoso pleases will re-
member it.
In honored pages exalted, purified, in the hands of noble,
righteous scribes !
May man be killed ! how ungrateful he is !
Of what did He create him? Of a clot. He created him
and fated him; then the path He did make easy for him;
then He killed him, and laid him in the tomb; then when
He pleases will He raise him up again.
Nay, he has not fulfilled his bidding!
But let man look unto his foods. Verily, we have poured
* One Abdallah ibn Umm Maktum, a poor blind man, once interrupted
Mohammed while the latter was in conversation with Walid ibn Mu^/iairah
and some others of the Qurai^ chiefs. The prophet taking no notice of
him, the blind man raised^^his voice and earnestly begged for religious in-
struction, but Mohammed, annoyed at the interruption, frowned and turned
away. This passage is a reprimand to the prophet for his conduct on the
occasion. Afterwards, whenever he saw the blind Abdallah, Mohammed
used to say, 'Welcome to him on whose account my Lord reproved me!
and subsequently made him governor of Medinah.
896 THE KORAN
the water out in torrents: then we have cleft the earth
asunder, and made to grow therefrom the grain, and the
grape, and the hay, and the olive, and the palm, and gardens
closely planted, and fruits, and grass, — a provision for you
and for your cattle !
But when the stunning noise shall come, on the day when
man shall flee from his brother and his mother and his
father and his spouse and his sons ! Every man among them
on that day shall have a business to employ him.
Faces on that day shall be bright, — laughing, joyous ! and
faces shall have dust upon them, — darkness shall cover them !
those are the wicked misbelievers !
The Chapter of the Smiting
In the name of the merciful and compassionate God.
The smiting !
What is the smiting?
And what shall make thee know what the smiting is?
The day when men shall be like scattered moths ; and the
mountains shall be like flocks of carded wool !
And as for him whose balance is heavy, he shall be in a
well-pleasing life.
But as for him whose balance is light, his dwelling shall
be the pit of hell.
And who shall make thee know what it is? — a burning
fire!
The Chapter of the Cleaving asunder
In the name of the merciful and compassionate God.
When the heaven is cleft asunder,
And when the stars are scattered.
And when the seas gush together,
And when the tombs are turned upside down,
The soul shall know what it has sent on or kept back !
O man ! what has seduced thee concerning thy generous
Lord, who created thee, and fashioned thee, and gave thee
symmetry, and in what form He pleased composed thee?
THE CHAPTER OF THE- FOLDING UP 897
Nay, but ye call the judgment a lie! but over you are
guardians set/ — noble, writing down ! they know what ye do !
Verily, the righteous are in pleasure, and, verily, the
wicked are in hell; they shall broil therein upon the judgment
day ; nor shall they be absent therefrom !
And what shall make thee know what is the judgment
day? Again, what shall make thee know what is the judg-
ment day? a day when no soul shall control aught for an-
other; and the bidding on that day belongs to God!
The Chapter of the Folding up
In the name of the merciful and compassionate God.
When the sun is folded up,
And when the stars do fall.
And when the mountains are moved.
And when the she-camels ten months' gone with young shall
be neglected,^
And when the beasts shall be crowded together,^
And when the seas shall surge up.
And when souls shall be paired with bodies.
And when the child who was buried alive shall be asked for
what sin she was slain,
And when the pages shall be spread out,
And when the heaven shall be flayed.
And w^hen hell shall be set ablaze,
And when Paradise shall le brought nigh.
The soul shall know what it has produced !
I need not swear by the stars that slink back, moving swiftly,
slinking into their dens !
Nor by the night when darkness draws on !
Nor by the morn when it first breathes up !
Verily, it is the speech of a noble apostle, mighty, standing
sure with the Lord of the throne, obeyed and trusty too !
Your comrade is not mad; he saw him^ on the plain horizon,
nor does he grudge to communicate the unseen.
^ The recording angels.
1 Such camels being among the most valuable of an Arab's possessions,
neglect of them must imply some terribly engrossing calamity.
2 The terrors of the judgment day will drive all the wild beasts together
for mutual shelter. ^ Gabriel.
898 THE KORAN
Nor is it the speech of a pelted devil.*
Then whither do ye go?
It is but a reminder to the worlds, to whomsoever of you
pleases to go straight : — but ye will not please, except God,
the Lord of the world, should please.
The Chapter of those who Tear Out
In the name of the merciful and compassionate God.
By those who tear out violently !
And by those who gaily release^ !
And by those who float through the air !
And the preceders who precede^ !
And those who manage the affair !
On the day when the quaking^ quakes which the following
one shall succeed ! Hearts on that day shall tremble ; eyes
thereon be humbled !
They say, * Shall we be sent back to our old course ? —
What ! when we are rotten bones ? ' they say, ' That then
were a losing return ! '
But it will only be one scare, and lo ! they will be on
the surface !
Has the story of Moses come to you? when his Lord
addressed him in the holy valley of Tuva, * Go unto Pharaoh,
verily, he is outrageous ; and say, " Hast thou a wish to
purify thyself, and that I may guide thee to thy Lord, and
thou mayest fear?'''
So he showed him the greatest signs ; but he called him a
liar and rebelled. Then he retreated hastily, and gathered,
and proclaimed, and said, ' I am your Lord most High ! '
but God seized him with the punishment of the future life
and of the former.
Verily, in that is a lesson to him who fears !
Are ye harder to create or the heaven that He has built?
He raised its height and fashioned it; and made its night
to cover it, and brought forth its noonday light; and the
* See note 5, Chapter of Imran's Family.
1 Referring to the angel of death and his assistants, who tear awav the
souls of the wicked violently, and gently release the souls of the good.
2 The angels who precede the somls of the righteous to Paradise.
" The trumpet blast at the last day, which shall make the universe quake*
THE CHAPTER OF THOSE SENT 899
earth after that He did stretch out. He brings forth from
it its water and its pasture.
And the mountains He did firmly set, a provision for you
and for your cattle.
And when the great predominant calamity shall come, on
the day when man shall remember what he strove after,
and hell shall be brought out for him who sees !
And as for him who was outrageous and preferred the
life of this world, verily, hell is the resort!
But as for him who feared the station of his Lord, and
prohibited his soul from lust, verily. Paradise is the resort!
They shall ask thee about the Hour, for when it is set.
Whereby canst thou mention it? Unto thy Lord its period
belongs.
Thou art only a warner to him who fears it.
On the day they see it, it will be as though they had only
tarried an evening or the noon thereof.
The Chapter of those Sent
In the name of the merciful and compassionate God.
By those sent in a series^!
And by those who speed swiftly !
And by the dispensers abroad !
And by the separators apart !
And by those who instil the reminder, as an excuse or
warning !
Verily, what ye are threatened with shall surely happen !
And when the stars shall be erased !
And when the heavens shall be cleft !
And when the mountains shall be winnowed !
And when the apostles shall have a time appointed for them !
For what day is the appointment made?
For the day of decision! and what shall make thee know
what the decision is?
Woe on that day for those who say it is a lie !
Have we not destroyed those of yore, and then followed
them up with those of the latter day?
1 Either angels or winds, or as some interpret the passage, the verses of
the Qur'an.
900 THE KORAN
Thus do we with the sinners.
Woe on that day for those who say it is a lie !
Did we not create you from contemptible water, and place it
in a sure depository unto a certain decreed term? for we
are able and well able too !
Woe on that day for those who say it is a lie !
Have we not made for them the earth to hold the living
and the dead? and set thereon firm mountains reared aloft?
and given you to drink water in streamiS ?
Woe on that day for those who say it is a lie !
Go off to that which ye did call a lie ! Go off to the shadow
of three columns, that shall not shade nor avail against the
flame ! Verily, it throws off sparks like towers,— as though
they were yellow camels !
Woe on that day for those who say it is a lie !
This IS the day when they may not speak, — when they are
not permitted to excuse themselves !
Woe on that day for those who say it is a lie !
This is the day of decision ! We have assembled you with
those of yore; if ye have any stratagem employ it now !
Woe on that day for those who say it is a lie !
Verily, the pious are amid shades and springs and fruit such
as they love. — ' Eat and drink with good digestion, for that
which ye have done ! '
Verily, thus do we reward those who do well.
Woe on that day for those v/ho say it is a lie !
' Eat and enjoy yourselves for a little ; verily, ye are sinners ! *
Woe on that day for those who say it is a lie !
(And when it is said to them bow down, they bow not down.
jWoe on that day for those who say it Is a lie !
And in what new discourse after it will they believe ?
The Chapter of the Resurrection
In the name of the merciful and compassionate God.
I need not swear by the resurrection day !
Nor need I swear by the self-accusing soul !
Does man think that we shall not collect his bones? Able
are we to arrange his finger tips !
THE CHAPTER OF THE INFALLIBLE 901
Nay, but man wishes to be wicked henceforward ! he asks,
When is the resurrection day ?
But when the sight shall be dazed, and the moon be
eclipsed, and the sun and the moon be together, and man
shall say upon that day, ' Where is a place to flee to ? ' —
nay, no refuge ! and to thy Lord that day is the sure settle-
ment: He will inform man on that day of what He has
sent forward or delayed !
Nay, man is an evidence against himself, and even if he
thrusts forward his excuses — .
Do not move thy tongue thereby to hasten it.^ It is for
us to collect it and to read it; and when we read it then
follow its reading. And again it is for us to explain it.
Nay, indeed, but ye love the transient life, and ye neglect
the hereafter !
Faces on that day shall be bright, gazing on their Lord!
And faces on that day shall be dismal !
Thou wilt think that a back-breaking calamity has hap-
pened to them !
Nay, but when the [soul] comes up into the throat, and
it is said, ' Who will charm it back ? ' and he will think
that it is his parting [hour]. And leg shall be pressed on
leg f unto thy Lord on that day shall the driving be.
For he did not believe^ and did not pray ; but he said it was
a lie, and turned his back ! Then he went to his people
haughtily — woe to thee, and woe to thee ! again woe to thee,
and woe to thee !
Does man think that he shall be left to himself?
Wasn't he a clot of emitted seed? Then he was congealed
blood, and (God) created him, and fashioned him, and made
of him pairs, male and female.
Is not He able to quicken the dead?
The Chapter of the Infallible
In the name of the merciful and compassionate God.
The Infallible, what is the Infallible? and what should
make thee know what the Infallible is?
^ I. e. the revelation. The words are addressed to Mohammed by the
angel Gabriel. ^ j, g, \^ ^he death struggle. ^ Or did not give in charity.
902 THE KORAN
Thamud and *Ad called the Striking Day a He; but as
for Thamud they perished by the shock; and as for 'Ad
they perished with the violent cold blast of wind, which He
subjected against them for seven nights and eight days con-
secutively. Thou mightest see the people therein prostrate
as though they were palm stumps thrown down, and canst
thou see any of them left?
And Pharaoh and those before him of the overturned
cities^ committed sins, and they rebelled against the apostle
of their Lord, and He seized them with an excessive
punishment.
Verily, we, when the water surged, bore you on it in a
sailing ship, to make it a memorial for you, and that the
retentive ear might hold it-
And when the trumpet shall be blown with one blast, and
the earth shall be borne away, and the mountains too, and
both be crushed with one crushing; on that day shall the
inevitable happen ; and the heaven on that day shall be cleft
asunder, for on that day shall it wane ! and the angels upon
the sides thereof; and above them on that day shall eight
bear the throne of thy Lord !
On the day when ye shall be set forth no hidden thing of
yours shall be concealed.
And as for him who is given his book in his right hand,
he shall say, * Here ! take and read my book. Verily, I
thought that I should meet my reckoning ' ; and he shall be in
a pleasing life, in a lofty garden, whose fruits are nigh to
cull—' Eat ye and drink with good digestion, for what ye
did aforetime in the days that have gone by ! '
But as for him who is given his book in his left hand he
shall say, * O, would that I had not received my book! I
did not know what my account would be. O, would that it'
had been an end of me! my wealth availed me not! my
authority has perished from me!' * Take him and fetter
him, then in hell broil him ! then into a chain whose length
is seventy cubits force him! verily, he believed not in the
mighty God, nor was he particular to feed the poor: there-
fore he has not here to-day any warm friend, nor any food
except foul ichor, which none save sinners shall eat I '
* Sodom and Gomorrah. * I. e. death.
THE CHAPTER OF THE MOUNT 909
I need not swear by what ye see or what ye do not see,
verily, it is the speech of a noble apostle; and it is not the
speech of a poet : — little is it ye believe !
And it is not the speech of a soothsayer, — ^little is it that
ye mind ! — a revelation from the Lord of the worlds.
Why if he had invented against us any sayings, we would
have seized him by the right hand, then we would have cut
his jugular vein; nor could any one of you have kept us
off from him.
Verily, it is a memorial to the pious ; and, verily, we know
that there are amongst you those who say it is a lie; and,
verily, it is a source of sighing to the misbelievers; and,
verily, it is certain truth !
Therefore celebrate the name of thy mighty Lord I
The Chapter of the Mount
In the name of the merciful and compassionate God.
By the mount ! by the Book inscribed upon an outstretched
vellum ! by the frequented house^ ! by the elevated roof^ ! by
the swelling sea ! verily, the torment of thy Lord will come
to pass; — there is none to avert it!
The day when the heavens shall reel about, and the
mountains shall move about, — then woe upon that day to
those who call (the apostles) liars, who plunge into dis-
cussion for a sport !
On the day when they shall be thrust away into the fire
of hell, — * This is the fire, the which ye used to call a lie ! —
Is it magic, this? or can ye not see? — ^broil ye therein,
and be patient thereof or be not patient, it is the same to
you : ye are but rewarded for that which ye did do I '
Verily, the pious (shall be) in gardens and pleasure, enjoy-
ing what their Lord has given them; for their Lord will save
them from the torment of hell.
' Eat and drink with good digestion, for that which ye
have done ! '
1 T. e. either the Kaabah itself or the model of it, said to exist in the
heavens and to be frequented by the angels.
2 I. e. of heavetz.
904 THE KORAN
Reclining on couches in rows; and we will wed them to
large-eyed maids.
And those who believe and whose seed follows them in
the faith, we will unite their seed with them; and we will
not cheat them of their work at all; — every man is pledged
for what he earns.^
And we will extend to them fruit and flesh such as they
like. They shall pass to and fro therein a cup in which is
neither folly nor sin.
And round them shall go boys of theirs, as though they
were hidden pearls.
And they shall accost each other and ask questions, and
shall say, ' Verily, we were before amidst our families
shrinking with terror,* but God has been gracious to us and
saved us from the torment of the hot blast.
* Verily, we used to call on Him before; verily, He is the
righteous, the compassionate ! '
Wherefore do thou** remind them: for thou art, by the
favour of thy Lord, neither a soothsayer nor mad !
Will they say, * A poet ; we wait for him the sad ac-
cidents of fate ? '
Say, * Wait ye then; for I too am of those who wait!'
Do their dreams bid them this? or are they an out-
rageous people?
Or will they say, * He has invented it ? ' — nay, but they
do not believe !
But let them bring a discourse like it, if they tell the
truth !
Or were they created of nothing, or were they the crea-
tors? Or did they create the heavens and the earth? — nay,
but they are not sure !
Or have they the treasures of thy Lord? or are they the
governors supreme?
Or have they a ladder whereon they can listen®? — then
let their listener bring obvious authority.
Has He daughters, while ye have sons?
^ Every man is pledged to God for his conduct, and, if he does well,
redeems himself.
4 At the thought of the next life.
^ Addressed to Mohammed.
« I. e. a ladder reaching to the gates of heaven, upon which they may
Stand and listen to the angels discoursing, as the devils do.
THE CHAPTER OF THE INEVITABLE 905
Or dost thou ask them a hire, while tuey are borne down
by debt ?
Or have they the unseen, so that they write it down?
Or do they desire a plot? — but those who misbelieve it is
who are plotted against !
Or have they a god beside God ? celebrated be God's praises
above what they join with Him !
But if they should see a fragment of the sky falling down,
they would say, ' Clouds in masses ! '
But leave them till they meet that day of theirs whereon
they shall sw^oon^; the day when their plotting shall avail
them naught, and they shall not be helped !
And, verily, there is a torment beside that^ for those who
do wrong ; but most of them do not know !
But wait thou patiently for the judgment of thy Lord,
for thou art in our eyes. And celebrate the praises of thy
Lord what time thou risest, and in the night, and at the fading
of the stars !
The Chapter of the Inevitable
In the name of the merciful and compassionate God.
When the inevitable^ happens; none shall call its happening
a lie ! — abasing — exalting !
When the earth shall quake, quaking! and the mountains
shall crumble, crumbling, and become like motes dispersed !
And ye shall be three sorts ;
And the fellows of the right hand — what right lucky
fellows !
And the fellows of the left hand — what unlucky fellows !
And the foremost foremost^!
These are they who are brought nigh.
In gardens of pleasure !
A crowd of those of yore.
And a few of those of the latter day !
And gold-weft couches, reclining on them face to face.
■^ At the sound of the last trumpet.
* I. e. beside the torment of the judgment day they shall be punished
with defeat and loss here.
^ I. e. the day of judgment.
2 1, e. the foremost in professing the faith on earth shall be the fore-
most then.
006 THE KORAN
Around them shall go eternal youths, with goblets and ewers
and a cup of flowing wine; no headache shall they feel
therefrom, nor shall their wits be dimmed !
And fruits such as they deem the best;
And flesh of fowl as they desire ;
And bright and large-eyed maids like hidden pearls;
A reward for that which they have done !
They shall hear no folly there and no sin ;
Only the speech, * Peace, Peace ! '
/V And the fellows of the right — ^what right lucky fellows !
Amid thornless lote trees.
And tal'h^ trees with piles of fruit;
And outspread shade,
And water out-poured ;
And fruit in abundance, neither failing nor forbidden;
And beds upraised !
Verily, we have produced them* a production.
And made them virgins, darlings of equal age (with their
spouses) for the fellows of the right!
A crowd of those of yore, and a crowd of those of the
latter day !
\^ And the fellows of the left — ^what unlucky fellows !
In hot blasts and boiling water;
And a shade of pitchy smoke.
Neither cool nor generous!
Verily, they were affluent ere this, and did persist in mighty
crime; and used to say, *What, when we die and have
become dust and bones, shall we then indeed be raised?
or our fathers of yore?'
Say, * Verily, those of yore and those of the latter day shall
surely be gathered together unto the tryst of the well-
known day/
Then ye, O ye who err! who say it is a lie! shall eat of the
Zaqqum tree! and fill your bellies with it! and drink
thereon of boiling water ! and drink as drinks the thirsty
camel.
This IS their entertainment on the judgment day !
We created you, then why do ye not credit ?
•The mimosa gummifera is generally so called in Arabia; but the banana
is said to be meant in this passage. *The celestial damsels.
THE CHAPTER OF THE INEVITABLE 907
Have ye considered what ye emit?
Do we create it, or are we the creators?
We have decreed amongst you death; but we are not fore-
stalled from making the likes of you in exchange, or pro-
ducing you as ye know not of.
Ye do know the first production — ^why then do ye not
mind?
Have ye considered what ye till ?
Do ye make it bear seed, or do we make it bear seed ?
If we pleased we could make it mere grit, so that ye would
pause to marvel:
* Verily, we have got into debt^ and we are excluded/®
Have ye considered the water which ye drink ?
Do ye make it come down from the clouds, or do we make it
come down?
If we pleased we could make it pungent — why then do ye
not give thanks ?
Have ye considered the fire which ye strike ?
Do ye produce the tree that gives it,^ or do we produce it?
We have made it a memorial and a chattel for the traveller
of the waste ?
Then celebrate the grand name of thy Lord !
So I will not swear by the positions of the stars ; and, verily,
it is a grand oath if ye did but know — that, verily, this is
the honourable Qur'an — in the laid-up Book !
Let none touch it but the purified !
A revelation from the Lord of the worlds.
What! this new discourse will ye despise?
And make for your provision, that you call it a lie ?
Why then — when it^ comes up to the throat, and ye at that
time look on, though we are nearer to him than you are,
but ye cannot see, — why, if ye are not to be judged, do ye
not send it back, if ye do tell the truth ?
But either, if he be of those brought nigh to God, — then rest
and fragrance and the garden of pleasure f
Or, if he be of the fellows of the right ! then * Peace to thee ! '
from the fellows of the right !
^I. e. for seed and labour. •From reaping the fruits of it.
'The ancient Arabs produced fire by the friction of a stick in a hollc -,
piece of wood.
•The soul of a dying man.
908 THE KORAN
Or, if he be of those who say it is a lie, — who err ! then an
entertainment of boiHng water ! and broiling in hell !
Verily, this is surely certain truth !
So celebrate the grand name of thy Lord!
The Chapter of the Star
In the name of the merciful and compassionate God.
By the star when it falls, your comrade errs not, nor is
he deluded ! nor speaks he out of lust ! It is but an in-
spiration inspired ! One mighty in power^ taught him, en-
dowed with sound understanding, and appeared, he being in
the loftiest tract.
Then drew he near and hovered o'er ! until he was
two bows' length off or niglier still ! Then he inspired
his servant what he inspired him ; the heart belies not what
he saw ! What, will ye dispute with him on what he
saw?
And he saw him another time, by the lote tree none may
pass; near which is the garden of the Abode! When there
covered the lote tree what did cover it ! The sight swerved
not nor wandered. He saw then the greatest of the signs
of his Lord.
Have ye considered Allat and Al 'Huzza, and Manat the
other third? Shall there be male offspring for Him and
female for you? That were an unfair division! They are
but names which ye have named, ye and your fathers ! God
has sent down no authority for them ! They do but follow
suspicion and what their souls lust after ! — And yet there
has come to them guidance from their Lord.
Shall man have what he desires? But God's is the here-
after and the present !
How many an angel in the heaven ! — their intercession
avails not at all, save after God has given permission to
whomsoever He will and is pleased with !
Verily, those who believe not in the hereafter do surely
name the angels with female names ! — but they have no
^ The angel Gabriel, who appeared twice to Mohammed in his natural
form, namely, on the occasion of the ' Night Journey,' to which this passage
refers, and on the first revelation of the Qur'an.
THE CHAPTER OF THE STAR 909
knovv^Iedge thereof; they do but follow suspicion, and,
verily, suspicion shall not avail against the truth at all 1.
But turn aside from him who turns his back upon our
remembrance and desires naught but this world's life ! This
is their sum of knowledge; verily, thy Lord knows best
who has erred from His way, and He knows best who
is guided !
God's is what is in the heavens and what is in the earth,
that He may reward those who do evil for what they have
done ; and may reward those who do good with good I those
who shun great sins and iniquities, — all but venial faults, —
verily, thy Lord is of ample forgiveness; He knows best
about you, when He produced you from the earth, and when
ye were embryos in the wombs of your mothers.
Make not yourselves out, then, to be pure; He knows best
who it is that fears.
Hast thou considered him who turns his back? who gives
but little and then stops^? Has he then the knowledge of
the unseen, so that he can see ?
Has he not been informed of what is in the pages of
Moses and Abraham who fulfilled his word? — that no bur-
dened soul shall bear the burden of another? and that man
shall have only that for which he strives; and that his
striving shall at length be seen? Then shall he be rewarded
for it with the most full reward; and that unto thy Lord is
the limit ; and that it is He who makes men laugh and weep ;
and that it is He who kills and makes alive; and that He
created pairs, male and female, from a clot when it is
emitted; and that for Him is the next production'; and that
He enriches and gives possession; and that He is the Lord
of the Dog-star,* and that He it was who destroyed *Ad of
yore, and Thamud, and left none of them; and the people
of Noah before them, — verily, they were most unjust and
outrageous !
2 This passage refc-s to one El Walid ibn Mughalrzh, who being abused
for following Mohammed and forsaking the religion of the Qurai^, answered
that he had done so to escape divine vengeance. Thereupon an idolater
offered to take on himself El Walid's sin for a certain sum of money. The
offer was accepted, and Walid apostatized from El Islam, paying down a
portion of the amount agreed upon at the time. Later on he refused to
pay the balance on the ground that he had already paid enough.
2 I. e. the resurrection.
* Sirius, or the Dog-star, was an object of worship amongst the ancient
Arabs.
910 THE KOKAN
And the overthrown (cities)^ He threw down; and there
covered them what did cover them !
Which then of your Lord's benefits do ye dispute?
This is a warner, one of the warners of yore 1
The approaching day approaches ; there is none to discover
it but God.
At this new discourse then do ye wonder? and do ye laugh
and not weep ? and ye divert yourselves the while !
But adore God and serve (Him).*
The Chapter of the Merciful
In the name of the merciful and compassionate God.
The Merciful taught the Qur'an ;
He created man, taught him plain speech.
The sun and the moon have their appointed time ;
The herbs and the trees adore ;
And the heavens, He raised them and set the balance, thut
ye should not be outrageous in the balance ;
But weigh ye aright, and stint not the balance.
And the earth He has set it for living creatures; therein
are fruits and palms, with sheaths; and grain with chaff
and frequent shoots;
Then which of your Lord's bounties will ye twain deny?
He created men of crackling clay like the potters. And He
created the ^inn from smokeless fire.
Then which of your Lord's bounties will ye twain deny?
The Lord of the two easts* and the Lord of the two wests !
Then which of your Lord's bounties will ye twain deny?
He has let loose the two seas that meet together; between
them is a barrier they cannot pass !
Then which of your Lord's bounties will ye twain deny ?
He brings forth from each pearls both large and small !
Then which of your Lord's bounties will ye twain deny?
His are the ships v/hich rear aloft in the sea like mountains
Then which of your Lord's bounties will ye twain deny?
c Sodom, Gomorrah, &c.
« At this verse the Qurai^, who were present at the first reading: of this
chapter when their gods were spoken well of, fell down adoring with
Mohammed. , . ,. , i •
1 1, e. the east and west, though some understand it of the two solstices.
THE CHAPTER OF THE MERCIFUL 911
Every one upon it* is transient, but the face of thy Lord en-
dowed with majesty and honour shall endure.
Then which of your Lord's bounties will ye twain deny?
Of Him whosoever is in the heaven and the earth does beg;
every day He is in (some fresh) business!
Then which of your Lord's bounties will ye twain deny?
We shall be at leisure for you, O ye two weighty ones * !
Then which of your Lord's bounties will ye twain deny ?
O assembly of ^inns and mankind! if ye are able to pass
through the confines of heaven and earth then pass through
them ! — ^ye cannot pass through save by authority !
Then which of your Lord's bounties will ye twain deny?
There shall be sent against you a flash of fire, and molten
copper, and ye shall not be helped !
Then which of your Lord's bounties will ye twain deny?
And when the heaven is rent asunder and become rosy red*
— (melting) like grease!
Then which of your Lord's bounties will ye twain deny?
On that day neither man nor ^inn shall be asked about his
crime !
Then which of your Lord's bounties will ye twain deny?
The sinners shall be known by their marks, and shall be
seized by the forelock and the feet !
Then which of your Lord's bounties will ye twain deny?
*This is hell, which the sinners did call a He! they shall
circulate between it and water boiling quite ! '
Then which of your Lord's bounties will ye twain deny?
But for him who fears the station of his Lord are gardens
twain !
Then which of your Lord's bounties will ye twain deny?
Both furnished with branching trees.
Then which of your Lord's bounties will ye twain deny?
In each are flowing springs.
Then which of your Lord's bounties will ye twain deny?
In each are, of every fruit, two kinds.
Then which of your Lord's bounties will ye twain deny?
Reclining on beds the linings of which are of brocade, and
the fruit of the two gardens within reach to cull.
•The earth. ^
• T. e. mankind and the grinn; the meaning is, that God wilT have leisure
to judge them both. * The word is also said to mean red leather.
912 THE KORAN
Then which of your Lord's bounties will ye twain deny?
Therein are maids of modest glances whom no man nor
^inn has deflowered before.
Then which of your Lord's bounties will ye twain deny?
As though they were rubies and pearls.
Then which of your Lord's bounties will ye twain deny^
Is the reward of goodness aught but goodness?
Then which of your Lord's bounties will ye twain deny?
And besides these are gardens twain,^
Then which of your Lord's bounties will ye twain deny?
With dark green foliage.
Then which of your Lord's bounties will ye twain deny?
In each two gushing springs.
Then which of your Lord's bounties will ye twain deny?
In each fruit and palms and pomegranates.
Then which of your Lord's bounties will ye twain deny?
In them maidens best and fairest !
Then which of your Lord's bounties will ye twain deny?
Bright and large-eyed maids kept in their tents.
Then which of your Lord's bounties will ye twain deny?
Whom no man nor ^inn has deflowered before them.
Then which of your Lord's bounties will ye twain deny?
Reclining on green cushions and beautiful carpets.
Then which of your Lord's bounties will ye twain deny?
Blessed be the name of thy Lord possessed of majesty and
honour !
The Chapter of the Poets
In the name of the merciful and compassionate God.
T, S. M. Those are the signs of the perspicuous Book;
haply thou art vexing thyself to death that they will not
be believers !
If we please we will send down upon them from the
heaven a sign, and their necks shall be humbled thereto.
But there comes not to them any recent Reminder from the
Merciful One that they do not turn away from. They have
called (thee) liar! but there shall come to them a message
of that at which they mocked.
* For the inferior inhabitants of Paradise.
THE CHAPTER OF THE POETS 913
Have they not looked to the earth, how we caused to grow
therein of every noble kind? verily, in that is a sign; but
most of them will never be believers ! but, verily, thy Lord He
is mJghty and merciful.
And when thy Lord called Moses (saying), 'Come to the
unjust people, to the people of Pharaoh, will they not fear?'
Said he, ' My Lord ! verily, I fear that they will call me liar ;
and my breast is straitened, and my tongue is not fluent;
send then unto Aaron,^ for they have a crime against me,
and I fear that they may kill me/'' Said He, ' Not so ; but
go with our signs, verily, we are with you listening.
' And go to Pharaoh and say, " Verily, we are the apostles
of the Lord of the worlds (to tell thee to) send with us the
children of Israel." '
And he said, * Did we not bring thee up amongst us as a
child? and thou didst dwell amongst us for years of thy life;
and thou didst do thy deed which thou hast done, and thou
art of the ungrateful ! '
Said he, ' I did commit this, and I was of those who erred.
' And I fled from you when I feared you, and my Lord
granted me judgment, and made me one of His messengers;
and this is the favour thou hast obliged me with, that thou
hast enslaved the children of Israel ! '
Said Pharaoh, 'Who is the Lord of the worlds?' Said
he, * The Lord of the heavens and the earth and what is
between the two, if ye are but sure.'
Said he to those about him, ' Do ye not listen?' Said he,
* Your Lord and the Lord of your fathers of yore ! '
Said he, ' Verily, your apostle who is sent to you is surely
mad ! '
Said he, ' The Lord of the east and of the west, and of
what is between the two, if ye had but sense ! '
Said he, * If thou dost take a god besides Me I will surely
make thee one of the imprisoned ! '
Said he, 'What, if I come to thee with something
obvious ? '
Said he, *Bring it, if thou art of those who tell the
truth ! '
And he threw down his rod, and, behold, it w^as an obvious
* Tliat he may be my minister. 2 xhe slaying of the Egyptian.
HC XLV (14)
914 THE KORAN
serpent! and he plucked out his hand, and, behold, it was
white to the spectators !
He* said to the chiefs around him, * Verily, this is a
knowing sorcerer, he desires to turn you out of your land!
what is it then ye bid ? '
They said, * Give him and his brother some hope, and send
into the cities to collect and bring to thee every knowing
sorcerer/
And the sorcerers assembled at the appointed time on a
stated day, and it was said to the people, * Are ye assembled?
haply we may follow the sorcerers if we gain the upper
hand/
And when the sorcerers came they said to Pharaoh, * Shall
we, verily, have a hire if we gain the upper hand?' Said
he, * Yes ; and, verily^ ye shall then be of those who are nigh
(my throne)/ And Moses said to them, * Throw down what
ye have to throw down/ So they threw down their ropes
and their rods and said, * By Pharaoh's might, verily, we
it is who shall gain the upper hand ! '
And Moses threw down his rod, and, lo, it swallowed up
what they falsely devised !
And the sorcerers threw themselves down, adoring. Said
they, * We believe in the Lord of the worlds, the Lord of
Moses and Aaron I ' Said he, * Do ye believe in Him ere
I give you leave? Verily, he is your chief who has taught
you sorcery, but soon ye shall know. I will surely cut off
your hands and your feet from opposite sides, and I will
crucify you all together ! '
They said, * No harm ; verily, unto our Lord do we re-
turn ! verily, we hope that our Lord will forgive us our
sins, tor we are the first of believers ! *
And we inspired Moses, 'Journey by night with my ser-
vants ; verily, ye are pursued,'
And Pharaoh sent into the cities to collect; * Verily, these
are a small company. And, verily, they are enraged with
us ; but we are a multitude, wary !
* Turn them out of gardens and springs, and treasuries,
and a noble station ! ' — thus, — and we made the children
of Israel to inherit them.
* Pharaoh.
THE CHAPTER OF THE POETS 915
And they followed them at dawn; and when the two
hosts saw each other, Moses' companions said, * Verily, we
are overtaken I ' Said he, * Not so ; verily, with me is my
Lord, He will guide me/
And we inspired Moses, * Strike with thy rod the sea ; *
and it was cleft asunder, and each part was like a mighty
mountain. And then we brought the others. And we saved
Moses and those with him all together; then we drowned
the others; and that is a sign: but most of them will never
be believers ! And, verily, thy Lord He is mighty, merciful.
And recite to them the story of Abraham; when he said
to his father and his people, *What do ye serve?' They
said, *We serve idols, and we are still devoted to them.
He said, * Can they hear you when ye call, or profit you,
or harm ? *
They said, *No; but we found our fathers doing thus.'
He said, * Have ye considered what ye have been serving,
ye and your fathers before you? Verily, they are foes to me,
save only the Lord of the worlds, who created me and
guides me, and who gives me food and drink. And when
I am sick He heals me ; He who will kill me, and then bring
me to life; and who I hope will forgive me my sins on
the day of judgment! Lord, grant me judgment, and let
me reach the righteous; and give me a tongue of good
report amongst posterity; and make me of the heirs of the
paradise of pleasure; and pardon my father, verily, he is
of those who err; and disgrace me not on the day when they
are raised up again; the day when wealth shall profit not,
nor sons, but only he who comes to God with a sound heart.
And paradise shall be brought near to the pious; and hell
shall be brought forth to those who go astray, and it shall
be said to them, " Where is what ye used to worship be-
side God? can they help you, or get help themselves?'* And
they shall fall headlong into it, they and those who have
gone astray, and the hosts of Iblis all together !
* They shall say, while they quarrel therein, " By God !
we were surely in an obvious error, when we made you
equal to the Lord of the worlds ! but it was only sinners who
led us astray. But we have no intercessors and no warm
friend; but had we a turn we would be of the believers." ' —
916 THE KORAN
Verily, in that is a sign, but most of them will never be
believers; and, verily, thy Lord He is mighty and merciful.
The people of Noah said the apostles were liars, when
their brother Noah said to them, * Will ye not fear ? verily,
I am a faithful apostle to you; then fear God and obey me.
I do not ask you for it any hire; my hire is only with the
Lord of the worlds. So fear God and obey me/ They
said, * Shall we believe in thee, when the reprobates follow
thee?' He said, *I did not know what they were doing;
their account is only with my Lord, if ye but perceive. And
I am not one to drive away the believers, I am only a plain
warner.'
They said, * Verily, if thou desist not, O Noah ! thou
shalt surely be of those who are stoned ! ' Said he, ' My
Lord ! verily, my people call me liar ; open between me and
between them an opening, and save me and those of the be-
lievers who are with me ! '
So we saved him and those with him in the laden ark,
then we drowned the rest ; verily, in that Is a sign, but most
of them will never be believers; and, verily, thy Lord He
is mighty and merciful.
And *Ad called the apostles liars; when their brother Hud
said to them, 'Will ye not fear? Verily, I am to you a
faithful apostle; then fear God and obey me. I do not ask
you for it any hire ; my hire is only with the Lord of the worlds.
Do ye build on every height a landmark in sport, and take
to works that haply ye may be immortal ?
*And when ye assault ye assault like tyrants; but fear
God and obey me* and fear Him who hath given you an
extent of cattle and sons, and gardens and springs. Verily,
I fear for you the torment of a mighty day ! '
They said, * It is the same to us if thou admonish or art
not of those who do admonish; this is nothing but old folks'
fictions, for we shall not be tormented ! '
And they called him liar ! but we destroyed them. Verily,
in that is a sign, but most of them will never be believers.
And, verily, thy Lord is mighty, merciful.
Thamud called the apostles liars; when their brother
Zali'h said to them, ' Do ye not fear ? verily, I am to you
a faithful apostle; so fear God and obey me. I do not ask
THE CHAPTER OF THE POETS 917
you for it any hire; my hire is only with the Lord of the
worlds. Shall ye be left here in safety with garden's and
springs, and corn-fields and palms, the spathes whereof are
fine? and ye hew out of the mountains houses skilfully.
But fear God and obey me; and obey not the bidding of the
extravagant, who do evil in the earth and do not act
aright ! '
They said, * Thou art only of the infatuated; thou art
but mortal like ourselves; so bring us a sign, if thou be
of those who speak the truth ! '
He said, * This she-camel shall have her drink and you
your drink on a certain day ; but touch her not with evil, or
there will seize you the torment of a mighty day ! '
But they hamstrung her, and on the morrow they repented ;
and the torment seized them; verily, in that is a sign; but
most of them will never be believers: but verily, thy Lord He
is mighty, merciful.
The people of Lot called the apostles liars; when their
brother Lot said to them, * Do ye not fear ? verily, I am to
you a faithful apostle; then fear God and obey me. I do
not ask you for it any hire; my hire is only with the Lord
of the worlds. Do ye approach males of all the world and
leave what God your Lord has created for you of your wives?
nay, but ye are people who trangress ! *
They said, * Surely, if thou dost not desist, O Lot ! thou
shalt be of those who are expelled ! '
Said he, * Verily, I am of those who hate your deed; my
Lord ! save me and my people from what they do.'
And we saved him and his people all together, except an
old woman amongst those who lingered. Then we destroyed
the others ; and we rained down upon them a rain ; and evil
was the rain of those who were warned. Verily, in that
is a sign; but most of them will never be believers. And,
verily, thy Lord He is mighty, merciful, compassionate.
The fellows of the Grove* called the apostles liars;
Sho'haib said to them, * Will ye not fear? verily, I am to
you a faithful apostle, then fear God and obey me. I do
not ask you for it any hire; my hire is only with the Lord
of the worlds. Give good measure, and be not of those v^ho
♦The Midianites.
918 THE KOHAN
diminish; and weigh with a fair balance, and do not cheat
men of their goods; and waste not the land, despoiling it;
and fear Him who created you and the races of yore ! * Said
they, *Thou art only of the infatuated; and thou art only
a mortal like ourselves; and, verily, we think that thou art
surely of the liars; so make a portion of the heaven to fall
down upon us, if thou art of those who tell the truth! '
Said he, ' My Lord knows best what ye do ! ' but they called
him liar, and the torment of the day of the shadow seized
them; for it was the torment of a mighty day: verily, in
that is a sign; but most of them will never be believers;
but, verily, thy Lord He is mighty, merciful !
And, verily, it^ is a revelation from the Lord of the worlds;
the Faithful Spirit came down with it' upon thy heart, that
thou shouldst be of those who warn; — in plain Arabic lan-
guage, and, verily, it is (foretold) in the scriptures of yore I
Have they not a sign, that the learned men of the children
of Israel recognize it'? Had we sent it down to any bar-
barian, and he had read it to them, they would not have
believed therein. Thus have we made for it^ a way into the
hearts of the sinners; they will not believe therein until
they see the grievous woe! and it shall come to them sud-
denly while they do not perceive ! They will say, * Shall
we be respited? — What! do they wish to hasten on our
torment?*
What thinkest thou? if we let them enjoy themselves for
years, and then there come to them what they are threatened,
that will not avail them which they had to enjoy ! But we
do not destroy any city without its having warners as a
reminder, for we are never unjust.
The devils did not descend therewith; it is not fit work
for them; nor are they able to do it. Verily, they are de-
posed from listening'; call not then with God upon other
gods, or thou wilt be of the tormented ; but warn thy clans-
men who are near of kin. And lower^^ thy wing to those
of the believers who follow thee; but if they rebel against
thee, say, * Verily, I am clear of what ye do,' and rely thou
upon the mighty, merciful One, who sees thee when thou
■The Qur*an. «The angel Gabriel. »The Qur*an.
* Infidelity. ® See note s. Chapter of Imran*s Family.
i*> Behave with humility and gentleness.
THE CHAPTER OF MARY 9W
dost stand up, and thy posturing amongst those who adore.**
Verily, He both hears and knows !
Shall I inform you upon whom the devils descend? they
descend upon every sinful liar, and impart what they have
heard"; but most of them are liars.
And the poets do those follow who go astray ! Dost thou
not see that they wander distraught in every vale ? and that
they say that which they do not do ? save those who believe,
and do right, and remember God much, and defend them-
selves after they are wronged ; but those who do wrong shall
know with what a turn they shall be turned.**
The Chapter of Mary
In the name of the merciful and compassionate God.
K. H. Y. 'H. Z. The mention of thy Lord's mercy to
His servant Zachariah, when he called on his Lord with a
secret calling. Said he, *My Lord! verily, my bones are
weak, and my head flares with hoariness ; — ^and I never was
unfortunate in my prayers to Thee, my Lord! But I fear
my heirs after me, and my wife is barren; then grant me
from Thee a successor, to be my heir and the heir of the
family of Jacob, and make him, my Lord ! acceptable.'
* O Zachariah ! verily, we give thee glad tidings of a son,
whose name shall be John. We never made a namesake of
his before.**
Said he, * My Lord ! how can I have a son, when my wife
IS barren, and I have reached through old age to decrepi-
tude?'
He said, *Thus says thy Lord, It is easy for Me, for
I created thee at first when yet thou wast nothing.'
Said he, *0 my Lord! make for me a sign.' He said,
*' Or, it may be thy going to^ and fro amongst believers, as Mohammed
is reported to have done one night, to see what they were about, and he
found the whole settlement * buzzing like a hornet's nest with the sound
of the recitation of the Qur*an and of their prayers.'
'^That is, by listening at the door of heaven.
" That is, in what condition they shall be brought before God.
^ Cf . Luke 1. 6i, where, however, it is said that none of Zachariah*s
kindred was ever before called by that name. Some commentators avoid
the difficulty by interpreting the word samiyyun to mean * deserving of
the name.*
920 THE KOKAN
* Thy sign is that thou shalt not speak to men for three
nights (though) sound/
Then he went forth unto his people from the chamber, and
he made signs to them: * Celebrate (God's) praises morning
and evening!/
* O John ! take the Book with strength / and we gave him
judgment when a boy, and grace from us, and purity; and he
was pious and righteous to his parents, and was not a re-
bellious tyrant.
So peace upon him the day he was born, and the day he
died, and the day he shall be raised up alive.
And mention, in the Book, Mary; when she retired from
her family into an eastern place; and she took a veil (to
screen herself) from them; and we sent unto her our spirit;
and he took for her the semblance of a well-made man. Said
she, * Verily, I take refuge in the Merciful One from thee,
if thou art pious/ Said he, * I am only a messenger of Thy
Lord to bestow on thee a pure boy.'
Said she, * How can I have a boy when no man has
touched me, and when I am no harlot ? ' He said, ' Thus
says thy Lord, It is easy for Me ! and we will make him a
sign unto man, and a mercy from us; for it is a decided
matter.'
So she conceived him, and she retired with him into a
remote place. And the labour pains came upon her at the
trunk of a palm tree, and she said * O that I had died before
this, and been forgotten out of mind ! ^ and he called"" to her
from beneath her, * Grieve not, for thy Lord has placed a
stream beneath thy feet; and shake towards thee the trunk
of the palm tree, it will drop upon thee fresh dates fit to
gather; so eat, and drink, and cheer thine eye; and if thou
shouldst see any mortal say, "Verily, I have vowed to the
Merciful One a fast, and I will not speak to-day with a
human being.'' '
Then she brought it to her people, carrying it; said they,
* O Mary ! thou hast done an extraordinary thing ! O sister
of Aaron' ! thy father was not a bad man, nor was thy
mother a harlot ! '
* Either the infant himself or the angel Gabriel; or the expression * beneath
her ' may be rendered * beneath it,* and may refer to che palm tree.
'^ See note 4, Chapter of Imran's Family.
THE CHAPTER OF MARY 921
And she pointed to him, and they said, ' How are we to
speak with one who is in the cradle a child?' He said,
'Verily, I am a servant of God; He has brought me the
Book, and He has made me a prophet, and He has made
me blessed wherever I be; and He has required of me
prayer and almsgiving so long as I live, and piety towards
my mother, and has not made me a miserable tyrant; and
peace upon me the day I was born, and the day I die, and
the day I shall be raised up alive/
That is, Jesus the son of Mary, — by the word of truth
whereon ye do dispute !
God could not take to himself any son ! celebrated be His
praise ! when He decrees a matter He only says to it ' BE,'
and it is; and, verily, God is my Lord and your Lord, so
worship Him ; this is the right way.
And the parties have disagreed amongst themselves, but
w^oe to those who disbelieve, from the witnessing of the
mighty day ! they can hear and they can see, on the day when
they shall come to us ; but the evildoers are to-day in obvious
error !
And warn them of the day of sighing, when the matter
is decreed while they are heedless, and while they do not
believe.
Verily, we will inherit the earth and all who are upon it,
and unto us shall they return !
And mention, in the Book, Abraham; verily, he was a
confessor, — a prophet. When he said to his father, ' O my
sire ! why dost thou worship wh- 1 can neither hear nor see
nor avail thee aught? O my sire! verily, to me has come
knowledge which has not come to thee; then follow me, and
I will guide thee to a level way.
' O my sire ! serve not Satan ; verily, Satan is ever a rebel
against the Merciful. O my sire ! verily, I fear that there
may touch thee torment from the Merciful, and that thou
mayest be a c-ient of Satan.'
Said he, ' What ! art thou averse from my gods, O
Abraham? verily, if thou dost not desist I will certainly
stone thee ; but get thee gone from me for a time ! '
Said he, * Peace be upon thee ! I will ask forgiveness for
thee from my Lord; verily, He is very gracious to me?
aK THE KOHAN
but I will part from you and what ye call on beside God, and
will pray my Lord that I be not unfortunate in my prayer
to my Lord/
And when he had parted from them and what they served
beside God, we granted him Isaac and Jacob, and each of
them we made a prophet; and we granted them of our mercy,
and we made the tongue of truth lofty for them.*
And mention, in the Book, Moses; verily, he was sincere,
and was an apostle, — a prophet. We called him from the
right side of the mountain ; and we made him draw nigh unto
us to commune with him, and we granted him, of our mercy,
his brother Aaron as a prophet.
And mention, in the Book, Ishmael; verily, he was true
to his promise, and was an apostle, — a prophet; and he used
to bid his people prayers and almsgiving, and was accep-
table in the sight of his Lord.
And mention, in the Book, Idris"^; verily, he was a con-
fessor, — a prophet; and we raised him to a lofty place.
These are those to whom God has been gracious, of the
prophets of the seed of Adam, and of those whom we bore
with Noah, and of the seed of Abraham and Israel, and of
those we guided and elected; when the signs of the Merciful
are read to them, they fall down adoring and weeping.
And successors succeeded them, who lost sight of prayer
and followed lusts, but they shall at length find themselves
going wrong, except such as repent and believe and act
aright; for these shall enter Paradise, and shall not be
wronged at all, — gardens of Eden, which the Merciful has
promised to His servants in the unseen; verily. His promise
ever comes to pass !
They shall hear no empty talk therein, but only ' peace ; *
and they shall have their provision therein, morning and
evening; that is Paradise which we will give for an inheri-
tance to those of our servants who are pious !
We do not descend^ save at the bidding of thy Lord; His
is what is before us, and what is behind us, and what is
* That IS, * gave them great renown.*
* Generally identified with Enoch.
* Amongst various conjectures the one most usually accepted by the
Mohammedan commentators is, that these ^ are the wprds of the angel
Gabriel, in answer to Mohammed's complaint of long intervals elapsing
between the periods of revelation.
THE CHAPTER OF MARY 923
between those; for thy Lord is never forgetful, — the Lord
of the heavens and the earth, and of what is between the
two; then serve Him and persevere in His service. Dost
thou know a namesake of His?
Man will say, * What ! when I have died shall I then come
forth alive? Does not man then remember that we created
him before when he was naught ? '
And by thy Lord! we will surely gather them together,
and the devils too; then we will surely bring them forward
around hell, on their knees !
Then we will drag off from every sect whichever of them
has been most bold against the Merciful.
Then we know best which of them deserves most to be
broiled therein.
There is not one of you who will not go down to it, —
that is settled and decided by thy Lord/
Then we will save those who fear us; but we will leave
the evildoers therein on their knees.
And when our signs are recited to them manifest, those
who misbelieve say to those who believe, * Which of the
two parties is best placed and in the best company?'
And how many generations before them have we destroyed
who were better off in property and appearance ?
Say, * Whosoever is in error, let the Merciful extend to
him length of days ! — until they see what they are threatened
with, whether it be the torment or whether it be the Hour,
then they shall know who is worse placed and weakest in
forces ! *
And those who are guided God will increase in guidance.
And enduring good works are best with thy Lord for a
reward, and best for restoration.
Hast thou seen him who disbelieves in our signs, and says,
*I shall surely be given wealth and children®?'
Has he become acquainted with the unseen, or has he
taken a compact with the Merciful? Not so! We will write
'This IS interpreted by some to mean that all souls, good and bad, must
pass through hell, but that the good will not be harmed. Others think it
merely refers to the passage of the bridge of el Aaraf.
® *Hasiy ibn Wail, being indebted to 'T^abbab, refused to pay him unless
he renounced Mohammed. This 'Habbab said he would never do alive or
dead, or when raised again at the last day. El 'Hasiy told him to call for
his money on the last day, as he should have wealth and children then.
924 THE KORAN
down what he says, and we will extend to him a length of
torment, and we will make him inherit what he says, and he
shall come to us alone. They take other gods besides God to
be their glory ! Not so ! They'' shall deny their worship and
shall be opponents of theirs 1
Dost thou not see that we have sent the devils against
the misbelievers, to drive them on to sin? but, be not thou
hasty with them. Verily, we will number them a number
(of days), — the day when we will gather the pious to the
Merciful as ambassadors, and we will drive the sinners to
hell like (herds) to water! They shall not possess interces-
sion, save he who has taken a compact with the Merciful.
They say, ' The Merciful has taken to Himself a son :' — -
ye have brought a monstrous thing ! The heavens well-
nigh burst asunder thereat, and the earth is riven, and the
mountains fall down broken, that they attribute to the
Merciful a son ! but it becomes not the Merciful to take to
Himself a son ! there is none in the heavens or the earth but
comes to the Merciful as a servant; He counts them and
numbers them by number, and they are all coming to Him on
the resurrection day singly.
Verily, those who believe and act aright, to them the
Merciful will give love. ,
We have only made it easy for thy tongue that thou
mayest thereby give glad tidings to the pious, and warn
thereby a contentious people.
How many a generation before them have we destroyed?
Canst thou find any one of them, or hear a whisper of them?
The Chapter of the Night Journey*
In the name of the merciful and compassionate God.
Celebrated be the praises of Him who took His servant
a journey by night from the Sacred Mosque^ to the Remote
Mosque,^ the precinct of which we have blessed, to show
him of our signs ! verily, He both hears and looks.
And we gave Moses the Book and made it a guidance
to the children of Israel: ' Take ye to no guardian but me.*
^ That is, the false gods. ^ Also called * The Children of Israel.*
2 The Kaabah at Mecca. ^ The Temple at Jerusalem.
THE CHAPTER OF THE NIGHT JOURNEY 925
Seed of those we bore with Noah (in the ark) ! verily,
he was a thankful servant !
And we. decreed to the children of Israel in the Book,
' Ye shall verily do evil in the earth twice,* and ye shall
rise to a great height (of pride).'
And when the threat for the first (sin) of the two came,
we sent over them servants of ours, endued with violence,
and they searched inside your houses; and it was an ac-
complished threat.
Then we rallied you once more against them, and aided
you with wealth and sons, and made you a numerous band.
'If ye do well, ye will do well to your own souls; and
if ye do ill, it is against them !
'And when the threat for the last came'' — to harm your
faces and to enter the mosque as they entered it the first
time, and to destroy what they had got the upper-hand over
with utter destruction.'
It may be that thy Lord will have mercy on you; — ^but if
ye return we will return, and we have made hell a prison
for the misbelievers.
Verily, this Qur'an guides to the straightest path, and
gives the glad tidings to the believers vv^ho do aright that for
them is a great hire; and that for those who believe not in
the hereafter, we have prepared a mighty woe.
Man prays for evil as he prays for good; and man was
ever hasty.
We made the night and the day two signs; and we blot
out the sign of the night and make the sign of the day
visible, that ye may seek after plenty from your Lord, and
that ye may number the years and the reckoning; and we have
detailed everything in detail.
And every man's augury^ have we fastened on his neck;
and we will bring forth for him on the resurrection day a
book offered to him wide open.
^ * The Mohammedan commentators interpret this as referring the first to
either Goliath, Sennacherib, or Nebuchadnezzar, and the latter to a second
Peisian invasion. The two sins committed by the Jews, and for which
these punishments were threatened and executed, were, first, the murder
of Isaiah and the imprisonment of Jeremiah, and the second, the murder
of John the Baptist. Mohammedan views of ancient history are, how-
ever, vague. '^ Supply, * we sent foes.'
^ I. e. 'fortune* or * fate,' literally, 'bird;' the Arabs, like the ancient
Romans, having been used to practise divination from the flight of birds.
926 THE KORAN
*Read thy book, thou art accountant enough against
thyself to-day ! '
He who accepts guidance, accepts it only for his own soul :
and he who errs, errs only against it ; nor shall one burdened
soul bear the burden of another.
Nor would we punish until we had sent an apostle. And
when we desired to destroy a city we bade'' the opulent
ones thereof; and they wrought abomination therein; and
its due sentence was pronounced; and we destroyed it with
utter destruction.
How many generations have we destroyed after Noah ! but
thy Lord of the sins of his servant is well aware, and sees
enough.
Whoso is desirous of this life that hastens away, we will
hasten on for him therein what we please, — for whom we
please. Then we will make hell for him to broil in — despised
and outcast.
But whoso desires the next life, and strives for it and is
a believer — these, their striving shall be gratefully received.
To all — these and those — will we extend the gifts of thy
Lord; for the gifts of thy Lord are not restricted.
See how we have preferred some of them over others, but
in the next life are greater degrees and greater preference.
Put not with God other gods, or thou wilt sit despised
and forsaken.
Thy Lord has decreed that ye shall not serve other than
Him; and kindness to one's parents, whether one or both
of them reach old age with thee ; and say not to them, * Fie ! '
and do not grumble at them, but speak to them a generous
speech. And lower to them the wing of humility out of
compassion, and say, *D Lord! have compassion on them
as they brought me up when I was little ! ' Your Lord
knows best what is in your souls if ye be righteous, and,
verily, He is forgiving unto those who come back penitent.
And give thy kinsman his due and the poor and the son
of the road; and waste not wastefully, for the wasteful
were ever the deviFs brothers; and the devil is ever un-
grateful to his Lord.
But if thou dost turn away from them to seek after mercy
• Bade them obey the Apostle.
THE CHAPTER OF THE NIGHT JOURNEY 927
from thy Lord," which thou hopest for, then speak to them
an easy speech.
Make not thy hand fettered to thy neck, nor yet spread
it out quite open, lest thou shouldst have to sit down blamed
and straitened in means. Verily, thy Lord spreads out pro-
vision to whomsoever He will or He doles it out. Verily,
He is ever well aware of and sees His servants.
And slay not your children for fear of poverty; we will
provide for them; beware! for to slay them is ever a great
sin!
And draw not near to fornication; verily, it is ever an
abomination, and evil is the way thereof.
And slay not the soul that God has forbidden you, except
for just cause; for he who is slain unjustly we have given
his next of kin authority; yet let him not exceed in slaying;
verily, he is ever helped.
And draw not near to the wealth of the orphan, save to
improve it, until he reaches the age of puberty, and fulfil
your compacts ; verily, a compact is ever enquired of.
And give full measure when ye measure out, and weigh
with a right balance; that is better and a fairer determin-
ation.
And do not pursue that of which thou hast no knowledge;
verily, the hearing, the sight, and the heart, all of these
shall be enquired of.
And walk not on the earth proudly; verily, thou canst
not cleave the earth, and thou shalt not reach the mountains
in height.
All this is ever evil in the sight of your Lord and abhorred.
That is something of what thy Lord has inspired thee with of
wisdom ; do not then put with God other gods, or thou wilt
be thrown into hell reproached and outcast. What ! has your
Lord chosen to give you sons, and shall He take for Him-
self females from among the angels? verily, ye are speaking
a mighty speech.
Now have we turned it in various ways in this Qur'an,
so let them bear in mind ; but it will only increase them in
aversion.
8 1. e. if you are compelled to leave them in order to seek your livelihood;
or if your present means are insufficient to enable you to relieve others.
928 THE KORAN
Say, 'Were there with Him other gods, as ye say, then
would they seek a way against the Lord of the throne/
Celebrated be His praises, and exalted be He above what
they say with a great exaltation !
The seven heavens and the earth celebrate His praises,
and all who therein are; nor is there aught but what cele-
brates His praise: but ye cannot understand their celebra-
tion ;— verily, He is clement and forgiving.
And when thou readest the Qur'an we place between thee
and those who believe not in the hereafter a covering veil.
And we place covers upon their hearts, lest they should un-
derstand, and dulness in their ears.
And when thou dost mention in the Qur'an thy Lord by
Himself they turn their backs in aversion.
We know best for v^hat they listen when they listen to
thee; and when they whisper apart — when the wrong-doers
say, *Ye only follow a man enchanted.'
Behold, how they strike out for you parables, and err,
and cannot find the way !
They say, ' What ! when we have become bones and
rubbish are we to be raised up a new creature ? ' Say, ' Be
ye stones, or iron, or a creature, the greatest your breasts
can conceive — ! ' Then they shall say, ' Who is to restore
us?' Say, 'He who originated you at first;' and they will
wag their heads and say, 'When will that be?' Say, 'It
may, perhaps, be nigh.'
The day when He shall call on you and ye shall answer
with praise to Him, and they will think that they have tar-
ried but a little.
And say to my servants that they speak in a kind way®;
verily, Satan makes ill-will between them ; verily, Satan was
ever unto man an open foe.
Your Lord knows you best; if He please He will have
mercy upon you, or if He please He will torment you: but
we have not sent thee to take charge of them.
And thy Lord best knows who is in the heavens and the
earth; we did prefer some of the prophets over the others,
and to David did we give the Psalms.
» I. e. thc^y are not to provoke the idolaters by speaking too roughly te
them so as to exasperate them.
THE CHAPTER OF THE NIGHT JOURNEY 929
Say, ' Call on those whom ye pretend other than God ' ;
but they shall not have the power to remove distress from
you, nor to turn it off.
Those on whom they call,^^ seek themselves for a means
of approaching their Lord, (to see) which of them is nearest:
and they hope for His mercy and they fear His torment;
verily, the torment of thy Lord is a thing to beware of.
There is no city but we will destroy it before the day of
judgment, or torment it with keen torment; — that is in the
Book inscribed.
Naught hindered us from sending thee with signs, save
that those of yore said they were lies ; so we gave Thamud
the visible she-camel, but they treated her unjustly ! for we
do not send (any one) with signs save to make men fear.
And when we said to thee, * Verily, thy Lord encompasses
men ! ' and we made the vision which we showed thee only
a cause of sedition unto men, and the cursed tree^^ as well;
for wc will frighten them, but it will only increase them in
great rebellion.
And when we said to the angels, 'Adore Adam '; and they
adored, save Iblis, who said, ' Am I to adore one whom
Thou hast created out of clay ? '
Said he, 'Dost thou see now? this one whom Thou hast
honoured above me, verily, if Thou shouldst respite me until
the resurrection day, I will of a surety utterly destroy his
seed except a few.'
Said He, ' Begone ! and whoso of them follows thee — •
verily, hell is your recompense, an ample recompense. En-
tice away whomsoever of them thou canst with thy voice;
and bear down upon them with thy horse and with thy foot ;
and share with them in their wealth and their children;
and promise them, — but Satan promises them naught but
deceit. Verily, my servants, thou hast no authority over
them ; thy Lord is guardian enough over them ! '
'^^ Sale interprets this to mean ' the angels and prophets.' Rodwell remarks
that it is an *^ obvious allusion to the saint worship of the Christians.^ As,
however, precisely the same expression is used elsewhere in the Qur'an for
the false gods of the Arabs, and the existence of those grinns and angels
whom they associated with God is constantly recognised, their divinity only
being denied, I prefer to follow the Moslem commentators, and refer the
passage to the gods of the Arabian pantheon at Mecca.
^^ The Zaqqum. The vision referred to is the night journey to heaven,
although those commentators who believe this to have been an actual fact
suppose another vision to account for this passage.
gSO THE KORAN
It is your Lord who drives the ships for you in the sea
that ye may seek after plenty from Him ; verily, He is ever
merciful to you. And when distress touches you in the sea,
those whom ye call on, except Him, stray away from you;
but when He has brought you safe to shore, ye turn away;
for man is ever ungrateful.
Are ye sure that He will not cleave with you the side of
the shore, or send against you a heavy sand-storm? then
ye will find no guardian for yourselves.
Or are ye sure that He will not send you back therein
another time, and send against you a violent wind, and
drown you for your misbelief? then ye will find for your-
selves no protector against us.
But we have been gracious to the children of Adam, and
we have borne them by land and sea, and have provided them
with good things, and have preferred them over many that
we have created.
The day when we will call all men by their high priest;
and he whose book is given in his right hand — these shall
read their book, nor shall they be wronged a straw. But he
who in this life is blind shall be blind in the next too, and
err farther from the way.
They had well-nigh beguiled thee from what we inspired
thee with, that thou shouldst forge against us some-
thing else, and then they would have taken thee for a
friend; and had it not been that we stablished thee, thou
wouldst have well-nigh leant towards them a little: then
would we have made thee taste of torment both of life and
death, then thou wouldst not have found against us any
helper."
And they well-nigh enticed thee away from the land, to
turn thee out therefrom; but then — they should not have
tarried after thee except a little.
[This is] the course of those of our prophets whom we
have sent before thee; and thou shalt find no change in our
course.
Be thou steadfast in prayer from the declining of the sun
^2 The commentators say that this refers to a treaty proposed by the tritfc
of THaqif, who insisted, as a condition of their submission, that they should
be exempt from the more irksome duties of Muslims, and should be allowed
to retain their idol Allat for a certain time, and that their territory should
be considered sacred, like that of Mecca.
THE CHAPTER OF THE NIGHT JOURNEY 931
until the dusk of the night, and the reading of the dawn;
verily, the reading of the dawn is ever testified to.
And for the night, watch thou therein as an extra serv-
ice. It may be that thy Lord will raise thee to a laudable
station.
And say, *0 my Lord! make me enter with a just entry;
and make me come forth with a just coming forth; and
grant me from Thee authority to aid.*
And say, 'Truth has come, and falsehood has vanished!
verily, falsehood is transient.*
And we will send down of the Qur'an that which is a
healing and a mercy to the believers, but it will only in- ^
crease the wrong-doers in loss.
And when we favour man he turns away and retires aside,
but when evil touches him he is ever in despair. Say,
* Every one acts after his own manner, but your Lord knows
best who is most guided in the way.*
They will ask thee of the spirit." Say, * The spirit comes
at the bidding of my Lord, and ye are given but a little
knowledge thereof.*
If we had wished we would have taken away that with
which we have inspired thee ; then thou wouldst have found
no guardian against us, unless by a mercy from thy Lord;
verily, His grace towards thee is great !
Say, * If mankind and ^inns united together to bring the
like of this Qur'an, they could not bring the like, though
they should back each other up ! *
We have turned about for men in this Qur'an every
parable ; but most men refuse to accept it, save ungratefully.
And they say, * We will by no means believe in thee, until
there gush forth for thee a fountain from the earth; or
there be made for thee a garden of palms and grapes, and
rivers come gushing out amidst them; or thou make the
sky to fall down upon us in pieces; or thou bring us God
and the angels before us ; or there be made for thee a house
of gold ; or thou climb up into the heaven ; and even then we
will not believe in thy climbing there, until thou send down
on us a book that we may read ! *
*' According to some, the soul generally; but according to others, and
more probably, the angel Gabriel as the agent of revelation.
332 THE KORAN
Say, ' Celebrated be the praises of my Lord ! was I aught
but a mortal apostle?'
Naught prohibited men from believing when the guidance
came to them, save their saying, * God has sent a mortal
for an apostle.'
Say, ' Were there angels on the earth walking in quiet,
we had surely sent them an angel as an apostle/
Say, ' God is witness enough between me and you ; verily.
He is ever of His servants well aware, and sees.'
He whom God guides, he is guided indeed; and he whom
God leads astray^ thou shalt never find patrons for them
beside Him ; and we will gather them upon the resurrection
day upon their faces, blind, and dumb, and deaf ; their resort
is hell; whenever it grows dull we will give them another
blaze !
That is their reward for that they disbelieved in our signs,
and said, ' What ! when we are bones and rubbish, shall we
then be raised up a new creation? '
Could they not see that God who created the heavens and
the earth is able to create the like of them, and to set for
them an appointed time; there is no doubt therein, yet the
wrong-doers refuse to accept it, save ungratefully !
Say, ' Did ye control the treasuries of the mercy of my
Lord, then ye would hold them through fear of expending;
for man is ever niggardly ! '
And we did bring Moses nine manifest signs; then ask
the children of Israel (about) when he came to them, and
Pharaoh said to him, ' Verily, I think thee, O Moses !
enchanted/
He said, 'Well didst thou know that none sent dov/n
these save the Lord of the heavens and the earth as visible
signs ; and, verily, I think thee, O Pharaoh ! ruined/
And he desired to drive them out of the land; but we
drowned him and those with him, one and all.
And after him we said to the children of Israel, ' Dwell
ye in the land ; and when the promise of the hereafter comes
to pass, we will bring you in a mixed crowd (to judgment).
' In truth have we sent it down, and in truth has it come
down; and we have not sent thee as aught but a herald of
glad tidings and a warner.
THE CHAPTER OF JOSEPH 93S
' And a Qur'an which we have divided, that thou mayst
read it to mankind leisurely, and we sent it down, sending it
down/*
Say, ' Believe ye therein, or believe not ; verily, those who
were given the knowledge before it, when it is read to them
fall down upon their beards adoring ! and they say, " Cele-
brated be the praises of our Lord! verily, the promise of our
Lord is ever fulfilled " — they fall down upon their beards
weeping, and it increases their humility/
Say, ' Call on God, or call on the Merciful One, whichever
ye may call on Him by; for His are the best of names/
And do not say thy prayers openly, nor yet murmur them,
but seek a way between these.
And say, * Praise belongs to God, who has not taken to
Himself a son, and has not had a partner in His kingdom,
nor had a patron against (such) abasement/ And magnify
Him greatly !
The Chapter of Joseph, (peace be on him!)
In the name of the merciful and compassionate God.
A. L. R. Those are the signs of the perspicuous Book.
Verily, we have revealed it, an Arabic Qur'an; haply ye
may understand.
We tell thee the best of stories, in inspiring thee with this
Qur'an, though thou wert before it among the heedless.
When Joseph said to his father, * O my sire ! verily, I
saw eleven stars, and the sun, and the moon, — I saw them
adoring me ! '
He said, ^ O my boy ! tell not thy vision to thy brethren,
for they will plot a plot against thee; verily, the devil is to
man an open foe.'
Thus does thy Lord choose thee, and teach thee the in-
terpretation of sayings, and fulfil His favour upon thee, and
upon Jacob's people, as He fulfilled it upon thy two fore-
fathers before thee, Abraham and Isaac, — verily, thy Lord
is knov/ing, wise !
In Joseph and his brethren were signs to those who
enquire !
^* As occasion required.
934 THE KORAN
When they said, * Surely, Joseph and his brother are
dearer to our father than we, a band* although we be ; verily,
our father is in obvious error.
* Slay Joseph, or cast him in some land ; that your father's
face may be free for you, and ye may be, after he is gone,
a people who do right/ ^^ -
A speaker from amongst them spake, * Slay not Joseph,
but throw him into the bottom of the pit; some of the
travellers may pick him up, if so ye do/
Said they, * O our father ! what ails thee that thou wilt
not trust us with Joseph while we are unto him sincere?
Send him with us to-morrow to revel and to play, and,
verily, we over him will keep good guard/
Said he, * Verily, it grieves me that ye should go off with
him, for I fear lest the wolf, devour him while ye of him
do take no heed/ ^
Said they, *Why, if the wolf should devour him while
we are (such) a band, verily, we then should deserve to
lose I'
And when they had gone off with him and agreed to put
him in the depths of the pit, and we inspired him, ' Thou
shalt surely inform them of this affair of theirs and thdy
shall not perceive/*
And they came to their father at eve and weeping said,
* O our father ! verily, we went forth to race and left Joseph
by our goods, and the wolf devoured him, — ^but thou wilt
not believe us, truth tellers though we be/
And they brought his shirt with lying blood upon it.
Said he, * Nay, but your souls have induced you to do this ;
but patience is fair! and God is He whom I ask for aid
against that which ye describe/
And travellers came and sent their water-drawer; and he
let down his bucket. Said he, 'O glad tidings! this is a
youth/ And they kept him secret, as a chattel; but God
knew what they were doing.
And they sold him for a mean price, — drachmae counted
out, — and they parted with him cheaply.
And the man from Egypt who had bought him said to his
^ The word means a band of between twenty and forty persons.
^ This is a prophetic intimation to Joseph of his future interview with
lus brethren in Egypt
THE CHAPTER OF JOSEPH 935
wife, * Honour his abiding here ; it may be he will be of use
to us, or we may adopt him as a son/
Thus did w^e stablish Joseph in the land ; and we did surely
teach him the interpretation of sayings; foi God can over-
come His affairs, though most men do not know.
And when he had reached his strength' we brought him
judgment and knowledge, for thus do we reward those who
do good.
And she in whose house he was desired him for his per-
son ; and she locked the doors and said, * Come along with
thee ! * Said he, * Refuge in God ! verily, my Lord has made
good my abiding here; verily, the wrong-doers shall not
prosper/
And she was anxious for him, and he would have been
anxious for her, had it not been that he saw the demonstra-
tion* of his Lord; thus did we turn evil and fornication from
him ; verily, he was of our sincere servants.
And they raced to the door and she rent his shirt from
behind; and they met her master at the door. Said she,
* What is the recompense of him who wishes evil for thy
family, but that imprisonment or a grievous torment ? '
Said he, * She desired m.e for my person.' And a witness
from among her family bore witness : * If his shirt be rent
from in front, then she speaks the truth and he is of the
liars; but if his shirt be rent from behind, then she lies
and he is of the truth tellers/
And when he saw his shirt rent from behind he said,
*This is one of your tricks; verily, your tricks are mighty!
Joseph! turn aside from this. And do thou, woman, ask
pardon for thy fault; verily, thou wert of the sinners/
And women in the city said, *The wife of the prince
desires her young man for his person; he has infatuated
her with love: verily, we see her in obvious error.' And
when she heard of their craftiness, she sent to them and
prepared for them a banquet, and gave each of them a
knife; and she said, * Come forth to them!* And when
they saw him they said, * Great God ! * and cut their hands*
*The age of puberty.
♦The angel Gabriel in the form of his father appeared with a vrarning
gesture, according to the Muslim commentators.
^In their sudden emotion at his beauty.
936 THE KORAN
and said, ^ God forbid ! This is no mortal, this is nothing
but an honourable angel/ Said she, * This is he concerning
whom ye blamed me. I did desire him for his person, but
he was too continent. But if he do not what I bid him he
dhall surely be imprisoned and shall surely be among the
small ! ' Said he, ' My lord ! Prison is dearer to me than what
they call on me to do ; and unless Thou turn from me their
craftiness I shall feel a passion for them and shall be
among the ignorant ! ' And his Lord answered him and
turned from him their craftiness; verily. He both hears
and knows !
Then it appeared good to them, even after they had seen
the signs,^ to imprison him until a time.
And there entered the prison with him two young men.
Said one of them, * Verily, I see myself^ pressing wine.' And
the other said, ' Verily, I see myself bearing on my head
loaves from which the birds do eat; inform us of the inter-
pretation thereof; verily, we see that thou art of those who
do good.'
He said, ' There shall not come to you any food with
which ye are provided, but I will inform you both of its in-
terpretation before it comes to you. That is (some) of what
my Lord has taught me; verily, I have left the faith of a
people who do not believe in God, while in the future too
they disbelieve. And I have followed the faith of my
fathers, Abraham and Isaac and Jacob; we could not asso-
ciate aught with God; that is from God's grace upon us
and upon men: but most men give not thanks. O ye twain
fellow-prisoners ! Are manifold lords better, or God, the
one, the dominant? What ye worship beside Him are
naught but names which ye have named, ye and your fathers,
for which God has sent down no authority. Judgment is
only God's ; He bids you worship only Him. That is the
standard of religion, — ^but most men do not know. O ye
twain fellow-prisoners ! as for one of you, he shall pour out
wine for his lord : and as for the other, he shall be crucified,
and the birds shall eat of his head. The matter is decreed
whereon ye asked me for a decision ! '
And he said to him whom he thought would escape of
« Of his innocence. * In a dream.
THE CHAPTER OF JOSEPH 937
those two, ' Remember me with thy lord ! ' But Satan made
him^ forget the remembrance of his lord, so he tarried in
prison a few years.
Then said the king, * Verily, I see seven fat kine which
seven lean kine devoured; and seven green ears of corn
and others dry. O ye chiefs ! Explain to me my vision, if
a vision ye can expound 1 '
Said they, * Confused dreams, and naught of the exposition
of such dreams know we ! '
Then he who had escaped of those twain said, — remem-
bering after a while, — 'Verily, i will inform you of the
interpretation thereof, so send me.^
* Joseph ! O thou truth teller ! explain to us the seven fat
kine which seven lean devoured; and the seven green ears
of corn and others dry. Haply I may go back to the men,
haply they then may know ! '
He said, ^Ye shall sow for seven years, as is your wont;
but what ye reap, let it remain in the ear, except a little
whereof ye shall eat. Then there shall come after that
seven severe (years) which shall devour what ye have put
by before for them, save a little of what ye shall preserve.
Then there will come after that a year in which men shall
have rain and in which they shall press.'®
Then said the king, * Bring him to me.'
And when the messenger came to him, he said, ' Go back
to thy lord, and ask him, " What meant the women who
cut their hands? Verily, my lord knows their craftiness ! " '
He said, ' What was your design when ye desired Joseph
for his person?' They said, * God forbid! we know no bad
of him.' Said the wife of the prince, ' Now does the truth
appear ! I desired him for his person and, verily, he is of
those who tell the truth.'
'That' (said Joseph) *was that he might know that I
did not betray him in his absence, and that God guides not
the craft of those who do betray ! Yet I do not clear myself,
for the soul is very urgent to evil, save what my Lord
®The application of the pronoun is vague in the text of this passage,
which is variously interpreted, either that Satan made the butler forget to
mention Joseph to his lord Pharaoh, or that Satan made Joseph forget
for the moment his Lord God, and place his trust on the man rather
ihan on Him.
^ I. e. press wine and oil.
938 THE KORAN
has had mercy on; verily, my Lord is forgiving and
merciful ! '
And the king said, 'Bring him to me. I will take him
specially for myself/ And when he had spoken with him
he said, * Verily, to-day thou art with us in a permanent
place of trust.'
He said, 'Place me over the treasures of the land; verily,
I will be a knowing keeper/
Thus did we stablish Joseph in the land that he might
settle in what part thereof he pleased — we overtake with
, our mercy whom we will, nor do we waste the hire of those
who do good ; and surely the hire of the future life is better:
for those who believe and who have feared.
And his brethren came to Joseph, and they entered in
unto him and he knew them, but they recognised not him.
And when he had equipped them with their equipment he
said, 'Bring me a brother that ye have from your father;
do ye not see that I give good measure, and that I am the
best of entertainers? But if ye bring him not to me, no
measure shall ye have with me, nor shall ye come nigh me/
They said, *We will desire him of our father, and we
will surely do it/
Then he said to his young men, 'Put their chattels*
in their packs, haply they may know it when they are come
back to their family ; haply they may return/
And when they returned to their father, they said, 'O
our father! Measure is withheld from us; so send with us
our brother that we may get measure, and, verily, him we
will keep ! *
He said, ' Shall I entrust you with him, save as I entrusted
you with his brother before? but God is the best of keepers,
and He is the most merciful of the merciful.'
^ And when they opened their goods they found their chat-
tels restored to them. Said they, ' O our father f What more
can we crave? Here are our chattels reL::ored to us, and
we shall guard our brother, and shall have an additional
measure beside that — a small measure.*"
*«The goods which they had brou9:ht to barter, or the money they had
paid for the corn.
^^ Commentators differ as to whether this means that what the-^ had
brought was insufficient, or whether the additional measure was a small
THE CHAPTER OF JOSEPH 939
He said, * I will by no means send him with you until you
give me a compact from God that ye will surely bring, him
to me, unless ye be encompassed/^
So when they had given him their compact he said, * God
over what ye say has charge/
And he said, * O my sons ! enter not by one gate, but enter
by several gates ; but I cannot avail you aught against God.
Judgment is only God's; upon Him do I rely, and on Him
do the reliant rely/
And when they had entered as their father bade them.
It availed them^ nothing against God, save for a want in
Jacob's soul which it fulfilled; for, verily, he was possessed
of knowledge, for that we had taught him; — ^but most men
do not know.
And when they entered in unto Joseph, he took his brother
to stay with him, and said, * Verily, I am thy brother — then
take not ill that which they have been doing/
And when he had equipped them with their equipment
he placed the drinking cup in his brother's pack; then a
crier cried out, * O ye caravan ! verily, ye are thieves ! '
They said, approaching them, * What is it that ye miss ? *
Said they, *We miss the goblet of the king, and whoso
brings it shall have a camel-load, and I am guarantee
thereof/
They said, *By God! Ye knew wc came not to do evil
m the land, and that we were not thieves/
They said, *And what shall be the recompense thereof if
ye be liars?'
They said, *The recompense thereof is he in whose
pack it is found — he shall be the recompense thereof; thus
do we recompense the unjust/
And he began with their sacks before the sacks of his
brother; then he drew it forth from his brother's sack.
Thus did we devise a stratagem for Joseph. He could
not take his brother by the king's religion^* except God
pleased; — we raise the degrees of whomsoever we please,
and over ever- possessor of knowledge is one who knows.
€juantity for Pharaoh to bestow, or whether Jacob utters the words mean-
ing that it is not enough to induce him to part with his son.
^2 By some unavoidable hindrance.
'' I. e. by the law of Egypt it was not lawful for Joseph to take his
brother for a bondsman as a punishment for theft.
940 THE KORAN
They said, ' If he has stolen, a brother of his has stolen
before him.'
But Joseph kept it secret in his soul and disclosed it not
to them. Said he, * Ye are in a bad case, and God knows
best about what ye describe.'
They said, * O prince ! Verily, he has a father, a very old
man; take then one of us instead of him; verily, we can see
that thou art of those who do good.'
Said he, ' (I seek) refuge in God from taking any save
him with whom we found our property; verily, we should
then be certainly unjust.'
And when they despaired of him they retired to consult
privately. Said the eldest of them, * Do ye not know that
your father has taken a compact from God against you?
Aforetime ye exceeded in the matter of Joseph — I will surely
not quit the land until my father give me leave, or God
judge for me, for He is the best of judges.
' Return ye to your father and say, " O our father ! verily,
thy son has committed theft, and we bore testimony to
naught but what we knew; for of the unforeseen we were
not keepers ! "
*Ask then in the city where we were, and of the caravan
in which we approached it, for, verily, we tell the truth.'
Said he, * Nay, your souls have induced you to do this
thing. But patience is fair. It may be that God will give
me them all together; — verily, He is knowing, wise,'
And he turned away from them and said, * O my lament
for Joseph ! ' and his eyes grew white with grief, for he re-
pressed (his woe).
They said, ' By God ! thou wilt not cease to remember
Joseph till thou art at the point of death, or art of those who
perish ! '
Said he, * I only complain of my emotion and my grief to
God, for I know that from God which ye know nothing of.
* O my sons ! go and enquire concerning Joseph and
his brother, and despair not of God's comfort; for, verily,
none need despair of God's comfort save a misbelieving
people ! '
And when they entered in unto him they said, ' O prince !
distress has touched both us and our families, and we have
THE CHAPTER OF JOSEPH 941
brought trifling chattels. So give us full measure and be-
stow upon us in charity ; verily, God rewards the charitable/
He said, * Do ye know what ye di^ with Joseph and his
brother, while ye were ignorant ? '
They said, * Art thou then indeed Joseph?' He said,
* I am Joseph, and this is my brother ; God has been gracious
towards us. Verily, whoso fears God and is patient, —
verily, God wastes not the hire of those who do good 1 '
They said. ' By God ! God has chosen thee over us ; and we
indeed were sinners.'
He said, ^ No reproach against you to-day ! God will
pardon you, for He is the most merciful of the merciful.
Take this my shirt, and throw it over the face of my
father, he will become able to see ; and bring me your
families all together.'
And when the caravan departed, their father said, * Verily,
I find the smell of Joseph, unless ye think I dote ! '
They said, ' By God ! thou art in thy old error.' And
when the herald of glad tidings came he threw it on his
face, and he was restored to sight.
Said he, * Did I not tell you that I know from God that of
which ye know not? '
They said, 'O our father! ask pardon for us of our sins;
• — verily, we were sinners ! '
He said, ' I will ask pardon for you from my Lord ; verily,
He is the pardoning and merciful.'
And when they entered in unto Joseph, he took his father
to stay with him, and said, * Enter ye into Egypt, if it please
God, safe.' And he raised his father upon the throne, and
they fell down before him adoring.
And he said, ' O my sire ! This is the interpretation of my
vision aforetime; my Lord has made it come true, and He
has been good to me, in bringing me forth out of prison,
and bringing you from the desert, after Satan had made a
breach between me and my brethren; — verily, my Lord is
kind to whomsoever He will; — verily. He is the knowing,
the wise !
' O my Lord ! thou hast given me dominion, and hast
taught me the interpretation of sayings; O originator of the
heavens and the earth ! Thou art my patron in this world
942 THE KORAN
and the next ; take me to Thyself resigned, and let me reach
the righteous ! *
That is one of the stories of the unseen which we inspire
thee with, though thou wert not with them when they agreed
in their affair, when they were so crafty. — ^And yet most men,
though thou shouldst be urgent, will not believe.
Thou dost not ask them for it a hire; it is naught but a
reminder to the world.
How many a sign in the heavens and the earth do they
pass by and turn away there from !
Nor do most of them believe in God without associating
(other gods) with Him.
Are they safe, then, from overwhelming vengeance coming
on them from the torment of God ? or from the Hour coming
upon them suddenly while they do not perceive ?
Say, * This is my way ; I call now unto God on clear proof,
I and those who follow me ; and celebrated be God's praises,
for I am not of the idolaters.*
Nor did we ever send before thee any save men whom we
inspired, of the people of the cities. Have they not journeyed
on in the earth, and beheld how was the end of those before
them? But the abode of the future is surely better for
those who believe ; — what ! have they then no sense ?
Until when the apostles despaired and they thought that
they were proved liars, our help came to them, and whoso-
ever we pleased was saved; but our violence is not averted
from the sinful people.
Their stories were a lesson to those endowed with minds.
It was not a tale forged, but a verification of what was be-
fore it, and a detailing of everything, and a guide and a
mercy to a people who believe.
The Chapter of the Believer
In the name of the merciful and compassionate God.
*H. M. The sending down of the Book from God, tho
mighty, the knowing, the forgiver of sin and accepter of re-
pentance, keen at punishment, long-suffering! there is no
food but He I to whom the journey is I
THE CHAPTER OF THE BELIEVER 943
None wrangle concerning the signs of God but those who
misbelieve; then let not their going to and fro in the cities
deceive thee.
The people of Noah before them called the prophets liars;
and the confederates after them; and every nation schemed ^j
against their Apostle to catch him. And they wrangled with
falsehood that they might refute the truth thereby, but I
seized them, and how was my punishment !
Thus was the sentence of thy Lord due against those who
misbelieved, that they are the fellows of the Fire !
Those who bear the throne and those around it celebrate
the praise of their Lord, and believe in Him, and ask pardon
for those who believe: 'Our Lord! thou dost embrace all
things in mercy and knowledge, then pardon those who turn
repentant and follow thy way, and guard them from the
torment of hell ! Our Lord ! make them enter into gardens
of Eden which thou hast promised to them, and to those
who do well of their fathers, and their wives, and their seed ;
verily, thou art the mighty, the wise ! and guard them from
evil deeds, for he whom thou shalt guard from evil deeds on
that day, thou wilt have had mercy on, and that is mighty
bliss!*
Verily, those who misbelieve shall be cried out to, * Surely,
God's hatred is greater than your hatred of each other when
ye were called unto the faith and misbelieved! * They shall
say, * Our Lord ! Thou hast killed us twice, and Thou hast
quickened us twice;' and we do confess our sins: is there
then a way for getting out ? *
That IS because when God alone was proclaimed ye did
disbelieve; but when partners were joined to Him ye did
believe; but judgment belongs to God, the high, the great!
He it is who shows you His signs, and sends down to you
from heaven provision ; but none is mindful except him who
turns repentant; then call on God, being sincere in your re-
ligion to Him, averse although the misbelievers be! Ex-
alted of degrees ! The Lord of the throne ! He throws the
spirit by His bidding upon whom He will of His servants,
to give warning of the day of meeting. The day when they
* Referring to the absence of life before birth and the deprivation of it
it death, and to the being quickened at birth and raised again after deatlu
944 THE KORAN
shall be issuing forth, naught concerning them shall be hid-
den from God. Whose is the kingdom on that day? — God'Sj
the one, the dominant ! to-day shall every soul be recom-
pensed for that which it has earned. There is no wrong to-
day ; verily, God is quick at reckoning up !
And warn them of the day that approaches, when hearts
are choking in the gullets ; those who do wrong shall have
no warm friend, and no intercessor who shall be obeyed.
He knows the deceitful of eye and what men's breasts con-
ceal, and God decides with truth; but those they call on
beside Him do not decide at all: verily, God, He both hears
and looks.
Have they not journeyed on in the earth and seen how
was the end of those who journeyed on before them? They
were stronger than them in might, and their vestiges are in
the land; but God caught them up in their sins, and they
had none to guard them against God.
That is for t'lat their apostles did come to them with mani-
fest signs, nnd they misbelieved, and God caught them up;
verily. He is mighty, keen to punish !
And we did send Moses with our signs, and with obvious
authority, unto Pharaoh and Haman and Qarun. They said,
* A lying sorcerer ! ' and when they came to them with
truth from us, they said, 'Kill the sons of those who believe
with him, and let their women live ! ' but the stratagem of
the misbelievers is only in error !
And Pharaoh said, * Let me kill Moses ; and then let him
call upon his Lord! verily, I fear that he will change your
religion, or that he will cause evil doing to appear in the
land/
And Moses said, ' Verily, I take refuge in m.y Lord and
your Lord from every one who is big with pride and be-
lieves not on the day of reckoning/
And a believing man of Pharaoh's people, who concealed
his faith, said, * Will ye kill a man for saying. My Lord is
God, when he has come to you with manifest signs from
your Lord? and if he be a liar, against him is his lie; and
if he be truthful, there will befall you somewhat of that
which he threatens you; verily, God guides not him who is
an extravagant liar. O my people! yours is the kingdom
THE CHAPTER OF THE BELIEVER 945
to-day, ye are eminent in the land, but who will help us
against the violence of God, if it comes upon us?'
Said Pharaoh, ' I will only show you what I see, and I
will only guide you into the way of right direction.'
And he who believed said, ' O my people ! verily, I fear
for you the like of the day of the confederates, the like of
the wont of the people of Noah and *Ad and Haman, and
of those after them; for God desires not injustice for His
servants. O my people ! verily, I fear for you the day of.
crying out, — the day when ye shall turn your backs, fleeing,
with no defender for you against God; for he whom God
leads astray, for him there is no guide !
* And Joseph came to you before with manifest signs, but
ye ceased not to doubt concerning what he brought you,
until, when he perished, ye said, '' God will not send after
him an apostle ; " thus does God lead astray him who is
extravagant, a doubter.
* Those who wrangle concerning the signs of God with-
out authority having come to them are greatly hated by God
and by those who believe; thus does God set a stamp upon
the heart of every tyrant too big with pride! '
And Pharaoh said, ' O Haman ! build for me a tower,
haply I may reach the tracts, — the tracts of heaven, and
may mount up to the God of Moses, for, verily, I think him
a liar.'
And thus was his evil deed made seemly to Pharaoh, and
he was turned from the way ; but Pharaoh's stratagem ended
only in ruin, and he who believed said, ' O my people ! follow
me, I will guide you to the way of the right direction. O
my people ! verily, the life of this world is but a provision,
but, verily, the hereafter, that is the abode of stability !
Whoso does evil, he shall only be recompensed with the like
thereof; and whoso does right, be it male or female and a
believer, these shall enter into Paradise; they shall be pro-
vided therein without count. O my people ! why should I
call you to salvation, and you call me to the fire? Ye call
on me to disbelieve in God, and to join with Him what I
have no knowledge of; but I call you to the mighty for-
giving One ! no doubt that what ye call me to, ought not
to be called on in this world or in the hereafter, and that
HC XLV (15)
946 THE KOTIAN
we shall be sent back to God, and that the extravagant
they are the fellows of the Fire !
' But ye shall remember what I say to you ; and I entrust
my affair to God, verily, God looks upon His servants I '
And God guarded him from the evils of what they
plotted, and there closed in upon Pharaoh evil woe.
The fire — ^they shall be exposed to it morning and even-
ing; and *on the day the Hour shall arise,' enter, O people
of Pharaoh ! into the keenest torment.
And when they argue together in the fire, and the weak
say to those who were big with pride, * Verily, we were
followers of yours, can ye then a^-ail us against a portion
of the fire?'
Those who were big with pride shall say, * Verily, we
are all in it; verily, God has judged between His servants/
And those who are in the fire shall say unto the keepers
of hell, * Call upon your Lord to lighten from us one day
of the torment/ They shall say, ' Did not your apostles
come to you with manifest signs?' They shall say, *Yea!'
They shall say, ' Then, call 1 ' — but the call of the misbe-
lievers is only in error.
Verily, we will help our apostles, and those who believe,
in the life of this world and on the day when the witnesses
shall stand up : the day when their excuse shall not avail the
unjust; but for them is the curse, and for them is an evil
abode.
And we did give Moses the guidance; and we made the
children of Israel to inherit the Book, as a guidance and a
reminder to those endowed with minds.
Be thou patient, then; verily, God's promise is true: and
ask thou forgiveness for thy sins, and celebrate the praise of
thy Lord in the evening and in the morn.
Verily, those who wrangle concerning the signs of God
without authority having come to them, there is naught in
their breasts but pride; but they shall not attain it: do
thou then seek refuge in God; verily, He both hears and
looks !
Surely the creation of the heavens and the earth is greater
than the creation of man : but most men know it not.
The blind and the seeing shall not be deemed alike, nor
THE CHAPTER OF THE BELIEVER 947
those who believe and do right and the evildoer; little is it
that they remember.
Verily, the Hour will surely come; there is no doubt
therein ; but most men do not believe !
And your Lord said, ' Call upon me, I will answer you ;
verily, those who are too big with pride to worship shall
enter into hell, shrinking up/
God it is who has made for you the night to repose
therein, and the day to see by ; verily, God is Lord of grace
to men, but most men give no thanks !
There is God for you ! your Lord ! the creator of every-
thing ! there is no god but He, how then can ye lie ?* Thus
did those lie who gainsaid the signs of God.
God it is who has made for you the earth as a resting-
place, and a heaven as building, and has formed you and
made excellent your forms ; and has provided you with good
things ! there is God for you ! — ^your Lord ! then blessed be
God, the Lord of the worlds !
He is the living One, there is no god but He ! then call
on Him, being sincere in your religion to Him; praise be
to God, the Lord of the worlds !
Say, * Verily, I am forbidden to serve those whom ye call
on beside God, since there have come to me manifest signs
from my Lord, and I am bidden to be resigned unto the
Lord of the worlds.'
He It is who created you from the earth, then from a clot,
then from congealed blood, then He brings you forth a
child; — then ye reach to puberty; then do ye become old
men, — though of you there are some who are taken away
before, — that ye may reach an appointed time, and haply ye
may have some sense.
He it IS who quickens and kills, and when He decrees a
matter, then He only says to it, ' BE,' and it is.
Hast thou not seen those who wrangle concerning the signs
of God how they are turned away? Those who call the
Book, and what we have sent our apostles with, a lie, soon
shall they know — when the fetters are on their necks and
the chains, as they are dragged into hell! — then in the fire
shall they be baked.
• Or * turn away.*
948 THE KORAN
Then it shall be said to them, * Where is what ye did as-
sociate beside God ? ' They shall say, * They have strayed
away from us; nay, we did not call before upon anything I'
"^thus does God lead the misbelievers astray.
There! for that ye did rejoice in the land without right;
and for that ye did exult ; enter ye the gates of hell, to dwell
therein for aye; for evil is the resort of those who are too
big with pride !
But be thou patient; verily, the promise of God is true;
and whether we show thee a part of what we promised
them, or whether we surely take thee to ourself, unto us
shall they be returned.
And we did send apostles before thee: of them are some
whose stories we have related to thee, and of them are
some whose stories we have not related to thee; and no
apostle might ever bring a sign except by the permission of
God; bit when God's bidding came it was decided with
truth, and there were those lost who deemed it vain!
God it is v/ho has made for you cattle, that ye may ride
on some of them;— and of them ye eat, and ye have in
them advantages; — and that ye may attain thereon a want
which is in your breasts; upon them and upon ships are
ye borne.
He shows you His signs; which sign then of your Lord
do ye deny?
Have they not Journeyed on in the land and seen how was
the end of those before them, who were more numerous
than they and stronger in might, and in their vestiges which
are still in the land? but of no avail to them was that which
they had earned.
And when there came to them their apostles with mani-
fest signs they rejoiced in what knowledge they had; but
there closed in upon them that whereat they had mocked.
And when they saw our violence they said, * We believe
in God alone, and we disbelieve in what we once associated
with Him.'
But their faith was of no avail to them when they saw
©ur violence — the course of God with His servants in tim^
past, and there the misbelievers lose 1
THE CHAPTER OF THUNDER 949
The Chapter of Thunder
In the name of the merciful and compassionate God.
A. L. M. R. Those are the signs of the Book, and that
which is sent down to thee from thy Lord is the truth; but
most people will not believe. God it is who has raised the
heavens without columns that ye can see ; then He made for
the throne, and subjected the sun and the moon; each one
runs on to a stated and appointed time; He governs the
affair, details the signs; — haply of the meeting with your
Lord ye will be sure.
And He it is who has stretched out the earth and placed
therein firm mountains and rivers, and of every fruit
has He placed therein two kinds. He makes the night
cover the day; — verily, in that are signs unto a people
who reflect.
And on the earth are neighbouring portions, and gardens
of grapes and corn and palms growing together (from one
root) and not growing together; they are watered with one
water, yet we distinguish one over the other as food ; — verily,
in that are signs unto a people who have sense.
And if thou shouldst wonder, wondrous is their speech:
' What ! when we have become dust, shall we really then be
created anew ? '
These are they who disbelieve in their Lord, and these are
they with fetters round their necks, and these are the fellows
of the Fire; they shall dwell therein for aye!
They will wish thee to hasten on the evil rather than the
good; examples have passed away before them: but thy
Lord is possessor of forgiveness unto men, notwithstanding
their injustice; but, verily, thy Lord is keen to punish.
Those who misbelieve say, 'Unless a sign be sent down
upon him from his Lord . . / — Thou art only a warner, and
every people has its guide.
God knows what each female bears, and what the wombs
fall short of or add; for dimensions of everything are with
Him.
He who knows the unseen and the visible, — the great, the
lofty one.
Alike among you is he who keeps secret his speech and
950 THE KORAN
he who displays it ; and he who hides by night and he who
stalks abroad by day. Each of them has pursuers^ before
him and behind him, to keep guard over him at the command
of God; verily, God changes not what a people has until
they change it for themselves. And when God wishes evil
to a people there is no averting it, nor have they a protector
beside Him.
He it is who shows you the lightning for fear and
hope;^ and He brings up the heavy clouds.
And the thunder celebrates His praise, and the angels
too for fear of Him ; and He sends the thunder-clap and
overtakes therewith whom He will ; — ^yet they wrangle about
God ! But He is strong in might.
On Him is the call of truth, and those who call on others
than Him shall not be answered at all, save as one who
stretches out his hand to the water that it may reach his
mouth, but it reaches it not ! The call of the misbelievers
is only in error.
And God do those who are in the heavens and the earth
adore, whether they will or no ! as do their shadows also
morn and eve,
Say, 'Who is Lord of the heavens and the earth?' say,
' God ' ; say, ' Do ye take beside God patrons who cannot
control profit or harm for themselves?' say, ' Shall the blind
and the seeing be held equal? or shall the darkness and
the light be held equal? or have they made associates
with God who can create as He creates, so that the creation
seem familiar to them?' say, 'God is the creator of every-
thing, and He is the one, the dominant.'
He sends down from the sky water, and the water-
courses flow according to their bulk, and the torrent bears
along the floating scum: and from what they set fire to,
craving ornaments or utensils, comes a scum like that; —
thus does God hit the truth and the falsehood; — and as for
the scum it is thrown off, and as for what profits man it
stays on the earth. Thus does God strike out parables !
For those who respond to their Lord is good; but those
who respond not to Him, had they all that is in the earth
^ Guardian angels.
2 1, e. hope of rain; lightning is always hailed with joy by the Arabs as
a precursor of rain.
THE CHAPTER OF THUNDER 951
and the like thereof as well, they would give it for a ran-
som ; these shall have an evil reckoning up ! and their resort
is hell, — an evil couch shall it be !
Is he who knows that naught but the truth is sent down
upon thee from thy Lord like him who is blind? Only those
possessed of minds will remember !
Those who fulfil God's covenant and break not the com-
pact, and those who attain what God has bidden to be at-
tained, and dread their Lord and fear the evil reckoning up ;
and those who are patient, craving their Lord's face, and
are steadfast in prayer, and expend in alms of what we have
bestowed upon them secretly and openly, and ward off evil
with good, — these shall have the recompense of the abode,
gardens of Eden, into which they shall enter with the right-
eous amongst their fathers and their wives and their seed;
and the angels shall enter in unto them from every gate: —
* Peace be upon you ! for that ye were patient ; and goodly is
the recompense of the abode/
And those who break God's covenant after compacting
for it, and who cut asunder what God hath bidden to be
joined, and who do evil in the earth, these — upon them is the
curse of God, and for them is an evil abode.
God extends his bounty freely to whomsoever He will,
or He metes it out; and they rejoice in the life of this world,
but the life of this world is naught but a (temporary)
provision compared with the next.
Those who misbelieve say, * Unless a sign is sent down
upon him from his Lord . . . .' Say, ' God leads whom He
will astray, but guides unto Him those who turn again.
' Those who believe and whose hearts are comforted by
the mention of God, — aye ! by the mention of God shall their
hearts be comforted, who believe and do what is right. Good
cheer for them and an excellent resort.'
Thus have we sent thee to a nation before which other
nations have passed away, to recite to them that which we
have inspired thee with; yet they misbelieve in the merciful !
Say, * He is my Lord ; there is no god but He ; upon Him
do I rely, and unto Him is my repentance.'
And though it were a Qur'an by which the mountains
were moved, or by which the earth were cut up, or the dead
952 THE KORAN
made to speak^ — nay, God's is the command altogether ! Did
not those who believed know* that if God had pleased He
would have guided men altogether ?
And a striking calamity shall not cease to overtake those
who misbelieve for what they have wrought, or to alight
close by their dwelling; until God's promise comes — verily,
God fails not in His promise.
Before thee have apostles been mocked at; and those who
misbelieved have I allowed to range at large; and then
it caught them up ! How then was my punishment?
Shall He who is standing over every soul (to note) what
it has earned ? And they join partners with God! Sa^,
* Name them ; can ye inform Him of what He does not know
in the earth? or is it for name's sake only (that ye call
upon them) ?
* Nay, then, stratagem is made seemly to those v/ho mis-
believe, and they turn folks from the path of God ! But
whomsoever God doth lead astray no gnide has he.'
For them is torment in this world's life; but surely the
torment of the next is more wretched still — nor have they
against God a keeper.
The likeness of the Paradise which those who fear God
are promised, beneath it rivers flow, its food is enduring,
and likewise its shade ! That is the recompense of those
who fear ; but the recompense of misbelievers is the Fire !
And those to whom we brought the Book rejoice in that
which we have sent down to thee; but of the confederates
are some who deny a part thereof.
Say, * I am only bidden to serve God and not to associate
any with Him ; on Him I call and to Him is my recourse.'
Thus have we sent it down, an Arabic judgment, but
hadst thou followed their lusts, after the knowledge that
has come to thee, thou hadst not had against God a patron
or a keeper.
And we sent apostles before thee, and we made for them
wives and seed; and no apostle could bring a sign save by
God's permission; — for every period there is a book.
» They would not believe. ^
* The word used in the original, yai'as, means * despai^,* but in the patois
of the Na'/ta'h tribe signifies * know/ and is so interpreted by the native
commentators on this passage.
THE CHAPTER OF THUNDER 953
God blots out what He will, or He confirms; and with
Him is the Mother of the Book.
Either we will let thee cee a part of what we threaten
them with, or we will take thee to Ourself ; but thy duty is
only to deliver thy message, and ours to reckon up.
Did they not see that v/e come to the land and diminish
the borders thereof^? God judges, and there is none to
reverse His judgment, and He is swift at reckoning up !
And those who were before them were crafty too; but
God's is the craft altogether ! He knows what every soul
earns; and the misbelievers shall know whose is the rec-
ompense of the abode.
And those who misbelieve say, * Thou art not sent ! '
Sav, * God is witness enough between me and you ; and so
is he who has the knowledge of the Book!'
•Alluding to the conquests of Islam.
CHAPTERS FROM THE KORAN
MEDINA SURAS
The Chapter of the Congregation
IN the name of the merciful and compassionate God.
What is in the heavens and what is in the earth celebrates
the praises of God the King, the holy, the mighty, the
wise !
He it is who sent unto the Gentiles a prophet amongst
themselves to recite to them His signs and to purify them,
and to teach them the Book and the wisdom, although they
were before in obvious error.
And others of them have not yet overtaken them^; but He
is the mighty, the wise !
That is God's grace, He gives it to whomsoever He will;
for God is Lord of mighty grace.
The likeness of those who were charged with the law
and then bore it not is as the likeness of an ass bearing
books: sorry is the likeness of the people who say God's
signs are lies! but God guides not an unjust people.
Say, * O ye who are Jews ! if ye pretend that ye are the
clients of God^ beyond other people; then wish for death if
ye do speak the truth ! '
But they never wish for it, through what their hands have
sent before ! but God knows the unjust.
Say, ' Verily, the death from which ye flee will surely
meet you ; then shall ye be sent back to Him who knows the
unseen and the visible, and He will inform you of that
which ye have done ! '
O ye who believe ! when the call to prayer is made upon the
Congregation Day,^ then hasten to the remembrance of God,
and leave off traffic ; that is better for you, if ye did but know !
^ I. e. by embracing Islam.
2 Friday, called before this 'Harubah. It was the day on which Moham-
med entered Medinah for the first timie.
954
THE CHAPTER OF THE SPOILS 955
And when prayer is performed, then disperse abroad in
the land, and crave of God's grace; and remember God
much ; haply ye may prosper !
But when they see merchandise or sport they flock to it
and leave thee standing^ Say, 'What is with God is
better than sport and than merchandise, for God is the best
of providers ! '
The Chapter of the Spoils
In the name of the merciful and compassionate God.
They will ask thee about the spoils. Say, * The spoils are
God's and the Apostle's; fear God and settle it amongst
yourselves ; obey God and the Apostle if ye do believe/
Verily, the believers are those who, when God's name is
mentioned, their hearts sink with fear; and when His signs
are rehearsed to them they increase them in faith; and on
their Lord do they rely; who are steadfast in prayer, and
of what we have bestowed upon them give in alms ; these are
in truth believers ; to them are degrees with their Lord, and
forgiveness, and a generous provision.
As thy Lord caused thee to go forth from thy house* with
the truth, although a sect of the believers were averse there-
from. They wrangled with thee about the truth after it was
made plain, as though they were being driven on to death
and looked thereon; and when God promised you that one
of the two troops should be yours, and ye would fain have
had those who had no arms. God wished to prove the truth
true by His words, and to cut off the hindermost parts of
those who misbelieve — to prove the truth true, and to make
vain the vain, although the sinners are averse.*
When ye asked for succour from your Lord, and He answered
you, * I will assist you with a thousand angels, with others
in reserve.'
« It IS said that one Friday a caravan entered the town while Mohammed
was conducting the public prayers, and the congregation hearing the drums
beat rushed out to see the sight, with the exception of about twelve ot them.
> At Medinah.
2 The occasion alluded to was one when Mohammed had made prepara-
tions for attacking an unarmed caravan on its way from Syria to Mecca,
when Abu Sufian, who was in charge of it, sent to Mecca and obtained an
escort of nearly a thousand men; many of Mohammed's followers wished
to attack the caravan only, but the prophet and his immediate followerg
KTcre for throwing themselves on the escort.
956 THE KORAN
God made it only glad tidings to quiet your hearts there-
with; for victory is only from God! verily, God is mighty
and wise.
When drowsiness covered you as a security from Him,
and He sent down upon you from the heavens water to
purify you withal, and to take away from you the plague of
Satan, and to tie up your hearts and to make firm your
footsteps.^
When your Lord inspired the angels — ' Verily, I am with
you; make ye firm then those who believe; I will cast dread
into the hearts of those who misbelieve, — strike off their
necks then, and strike off from them every finger tip/
That is, because they went into opposition against God
and His Apostle; for he who goes into opposition against
God and and His Apostle — verily, God is keen to punish.
There, taste it! since for the misbelievers is the torment
of the Fire.
O ye who believe ! when ye meet those who misbelieve
in swarms, turn not to them your hinder parts; for he who
turns to them that day his hinder parts, save turning to fight
or rallying to a troop, brings down upon himself wrath
from God, and his resort is hell, and an ill journey shall
it be!
Ye did not slay them, but it was God who slew them;
nor didst thou shoot when thou didst shoot, but God did
shoot,* to try the believers from Himself with a goodly trial ;
verily, God both hears and knows. There ! verily, God
weakens the stratagem of the misbelievers.
If ye wish^ the matter to be decided, a decision has now
come to you; but if ye desist, it is better for you; and if ye
turn back we will turn too, and your troop shall avail noth-
ing, great in number though it be, since God is with the
believers !
O ye who believe ! obey God and His Apostle, and turn
' The Muslims were fewer in number than the enemy, and the latter had
command of the water, at both of which circumstances their hearts sank.
In the night, however, rain fell, refreshed them and supplied their wants.
* Alluding to the alleged miracle of the gravel thrown into the eyes of the
Qurai^ at the battle of Bedr, to which the Muslim victory was due.
^ An address to the Meccans who, when threatened with an attack from
Mohammed, took sanctuary in the Kaabah, and prayed to God that if they
were right He would help them, but that if Mohammed was in the right
he would help him.
THE CHAPTER OF THE SPOILS 957
not from Him while ye hear, and be not like those who
say, ' We hear,' and yet they hear not.
Verily, the worst of beasts in God's sight are the deaf,
the dumb who do not understand. Had God known any
good in them. He would have made them hear; but had
He made them hear, they would have turned back and have
swerved aside.
O ye who believe ! answer God and His Apostle when
He calls you to that v/hich quickens you; and know that
God steps in between man and his heart; and that to Him
ye shall be gathered. And fear temptation, which will not
light especially on those of you who have done wrong; but
know that God is keen to punish.
Remember when ye were few in number and weak in the
land, fearing lest people should snatch you away; then He
sheltered you and aided you with victory, and provided you
with good things ; haply ye may give thanks.
O ye who believe ! be not treacherous to God and His
Apostle; nor be treacherous to your engagement while
ye know !
Know that your wealth and your children are but a
temptation, and that God — with Him is mighty hire !
O ye who believe ! if ye fear God He will make for you a
discrimination,® and will cover for you your offences, and
will forgive you ; for God is Lord of mighty grace.
And when those who misbelieve were crafty with thee to
detain thee a prisoner, or kill thee, or drive thee forth;
they were crafty, but God was crafty too, for God is best
of crafty ones !
But when our verses were rehearsed to them they said,
' We have already heard. — If we pleased we could speak
like this; verily, this is nothing but tales of those of yore.*
When they said, ' O God ! if this be truth, and from Thee,
then rain upon us stones from heaven or bring us grievous
woe ! '
But God would not torment them while thou art amongst
them , nor was God going to torment them while they asked
Him to forgive. But what ails them that God should not
torment them while they turn folk away from the Holy
* Here used in the sense of victory.
958 THE KORAN
Mosque, though they are not the guardians thereof — its
guardians are only the pious? — ^but most of them know
not.
Their prayer at the House was naught but whistling and
clapping hands ! — taste then the torment for that ye mis-
believed !
Verily, those who misbelieve expend their wealth to turn
folk from the path of God; but they shall spend it, and then
it shall be for them sighing, and then they shall be overcome !
Those who misbelieve, into hell shall they be gathered ! —
that God may distinguish the vile from the good, and may
put the vile, some on the top of the other, and heap all
up together, and put it into hell ! — These are those who
lose !
Say to those who misbelieve, if they desist they will be
forgiven what is past; but if they return, — the course of
those of former days has passed away.'
Fight them then that there should be no sedition, and
that the religion may be wholly God's; but if they desist
then God on what they do doth look. But if they turn their
backs, then know that God is your Lord; a good Lord is
He, and a good help; and know that whenever ye seize any-
thing as a spoil, to God belongs a fifth thereof, and to His
Apostle, and to kindred and orphans, and the poor and the
wayfarer; if ye believe in God and what we have revealed
unto our servants on the day of the discrimination, — the
day when the two parties met; and God is mighty over all.
When ye were on the near side of the valley, and they were
on the far side, and the camels were below you; had ye
made an appointment then* ye would have failed to keep
your appointment — but it was that God might accomplish
a thing that was as good as done ! that he who was to
perish might perish with a manifest sign ; and that he
who was to live might live with a manifest sign; for, verily,
God hears and knows !
When God showed thee them in thy dream as though they
were but few; but had He shown thee them as though they
were many, ye would have been timid, and ye would have
^That IS, they have the doom of former people as a warning and an
example. * That is, had ye agreed to attack them.
THE CHAPTER OF THE SPOILS 959
quarrelled about the matter ; — ^but God preserved you 5 verily,
He knows the nature of men's breasts !
And when he showed them to you, as ye encountered
them, as few in your eyes ; and made you seem few in their
eyes; that God might accomplish a thing that was as good
as done ; for unto God do things return !
O ye who believe ! when ye encounter a troop, then stand
firm and remember God; and haply ye may prosper! and
fear God and His Apostle, and do not quarrel or be timid,
so that your turn of luck go from you; but be ye patient,
verily, God is with the patient. And be not like those who
went forth frcm their homes with insolence, and for ap-
pearance sake t'^^fore men, and to turn folks off God's way;
for all they do Cod comprehends.
And when Satan made their works appear seemly to them,
and said, ^ There is none amongst mankind to conquer you
to-day, for, verily, I am your neighbour ! * and when the
two troops came irt sight of each other, he turned upon his
heels and said, * Verily, I am clear of you ! verily, I see what
you see not® ! verily, I fear God, for God is keen to punish ! '
And when the hypocrites and those in whose hearts was
sickness said, * Their religion hath beguiled these men,^*
but he who relies upon God, verily, God is mighty and wise/
Couldst thou see when the angels take away the souls of
those who misbelieve; they smite them on their faces and
hinder parts. — 'Taste ye the torment of burning! that is
for what your hands have sent on before ; and for that God
is no unjust one towards his servants.*
As was the wont of Pharaoh's people and those before
them ! they disbelieved in the signs of God, and God over-
took them in their sins; verily, God is strong and keen to
punish.
That is because God is not one to change a favour He
has favoured a people with, until they change what they
have in themselves, and for that God both hears and
knows.
As was the wont of Pharaoh's people and those before
them ! they said our signs were lies, and we destroyed them
•The angels who were fighting on the Muslim side.
^•I. e. beguiled them into attacking a force superior in numbers.
960 THE KORAN
in their sins, and drowned Pharaoh's people; and all of them
were evil-doers.
Verily, the worst of beasts in God's eyes are those who
misbelieve and will not believe; with whom if thou dost
make a league, they break their league each time, for they
fear not God; but shouldst thou ever catch them in war,
then make those who come after them run by their example,"
haply they may remember then.
And shouldst thou ever fear from any people treachery,
then throw it back to them in like manner ; verily, God loves
not the treacherous. Deem not that those who misbelieve
can win; verily, they cannot make (God) powerless!
Prepare ye against them what force and companies of
horse ye can, to make the enemies of God, and your enemies,
and others beside them, in dread thereof. Ye do not know
them, but God knows them ! and w^hatever ye expend in
God's way He will repay you; and ye shall not be wronged.
But if they incline to peace, incline thou to it too, and rely
upon God; verily. He both hears and knows.
But if they wish to betray thee, then God is enough for
thee ! He it is who supports thee with His help and with
the believers ; and reconciles their hearts ! Didst thou ex-
pend all that is in the earth thou couldst not reconcile their
hearts, but God reconciled them, verily. He is mighty and
wise !
O thou prophet ! God is sufficient for thee, with those of
the believers who follow thee ! O thou prophet ! urge on the
believers to fight. If there be of you twenty patient men,
they shall conquer two hundred; if there be of you a hun-
dred, they shall conquer a thousand of those who mis-
believe, because they are a people who did not discern. — Now
has God made it light for you ; He knows that there is a
weakness amongst you : but if there be amongst you but
a patient hundred, they will conquer two hundred; and if
there be of you a thousand, they will conquer two thousand,
by the permission of God, — for God is with the patient !
It has not been for any prophet to take captives until he
hath slaughtered in the land ! Ye wish to have the goods
^^ That is, make them an example to all future opponents by the severity
of thy dealing with them.
THE CHAPTER OF THE SPOILS 961
of this world, but God wishes for the next, for God is mighty,
wise ! Were it not for a book from God that had gone
before, there would have touched you, for that which ye
took, a mighty punishment/^
Eat of what spoils ye have taken, what is lawful and good;
and fear God, verily, God is forgiving and merciful,
O thou prophet ! say to such of the captives as are in your
hands, If God knows of any good in your hearts, he will
give you better than that which is taken from you, and will
forgive you; for God is forgiving and merciful.'
But if they desire to betray thee, — they have betrayed God
before ! but He hath given you power over them ; for God
is knowing, wise !
Verily, those who believe and have fled and fought strenu-
ously with their wealth and persons in God's way, and those
who have given refuge^^ and help, these shall be next of
kin to each other/* But those who believe, but have not
fled, ye have naught to do with their claims of kindred,
until they flee as well. But if they ask you for aid for
religion's sake, then help is due from you, except against
a people between whom and you there is an alliance; for
God on what ye do doth look.
And those who misbelieve, some of them are next of kin
to others — unless ye act the same there will be sedition in
the land, and great corruption.
Those who believe and have fled and fought strenuously
in God's cause, and those who have given a refuge and a
help, those it is who believe ; to them is forgiveness and gen-
erous provision due. And those who have believed after-
wards and have fled and fought strenuously with you ; these
too are of you, but blood relations are nearer in kin by the
Book of God. Verily, God all things doth know.
^2 Mohammed here blames them for having accepted ransom from the
captives which they took at the Battle of Bedr; but acknowledges that pre-
viously revealed passages of the Qur'an did in the strict letter allow of
such ransom being taken.
^^ To the prophet.
^* The Ansars and Muha^ferln, that is, those who lent aid to, and those
who fled with Mohammed were at first regarded as next of kin and heirs
to each other's property to the exclusion of blood relationship, until the
above passage was abrogated by the last words of this chapter.
962 THE KORAN
The Chapter of Imran's Family
In the name of the merciful and compassionate God.
A. L. M. God, there is no god but He, the living, the
self-subsistent. He has sent down to thee the Book in truth,
confirming what was before it, and has revealed the law,
and the gospel before for the guidance of men, and has
revealed the Discrimination.
Verily, those who disbelieve in the signs of God, for them
is severe torment, for God is mighty and avenging.
Verily, God, there is nothing hidden from Him in the earth,
nor in the heaven; He it is who fashions you in the womb
as He pleases. There is no God but He, the mighty, the wise.
He it is who has revealed to thee the Book, of which there
are some verses that are decisive, they are the mother^ of
the Book; and others ambiguous; but as for those in whose
hearts is perversity, they follow what is ambiguous, and do
crave for sedition, craving for (their own) interpretation
of it; but none know the interpretation of it except God.
But those who are well grounded in knowledge say, * We
believe in it; it is all from our Lord; but none will remem-
ber save those who possess minds.
*0 Lord! pervert not our hearts again when Thou hast
guided them, and grant us mercy from Thee, for Thou art
He who grants. O Lord! Thou shalt gather together men
unto the day wherein is no doubt. Verily, God will not
depart from His promise.*
Verily, those who misbelieve, their wealth shall not help
them, nor their children, against God at all; and they it
is who are the fuel of the fire.
As was the wont of Pharaoh's people, and thos** before
them, they said our signs were lies, and God caught them
up in their sins, for God is severe to punish.
Say to those who misbelieve, * Ye shall be overcome and
driven together to hell, an ill couch will it be.
' Ye have had a sign in the two parties who met ; one party
fighting in the way of God, the other misbelieving; these
saw twice the same number as themselves to the eye-iight,'
* I. e. the fundamental part of it.
'On the occasion of the battle of Bedr,
THE CHAPTER OF IMRAN'S FAMILY 963
for God aids with His help those whom He pleases.^ Verily,
in that is a lesson for those who have perception. Seemly
unto men is a life of lusts, of women, and children, and
hoarded talents of gold and silver, and of horses well-bred,
and cattle, and tilth; — ^that is the provision for the life of
this world; but God, with Him is the best resort.
Say, ' But shall we tell you of a better thing than this ? '
For those who fear are gardens with their Lord, beneath
which rivers flow; they shall dwell therein for aye, and
pure wives and grace from God; the Lord looks on His
servants, who say, * Lord, we believe, pardon Thou our
sins and keep us from the torment of the fire,' — upon the
patient, the truthful, the devout, and those who ask for
pardon at the dawn.
God bears witness that there is no god but He, and the
angels, and those possessed of knowledge standing up for
justice. There is no God but He, the mighty, the wise.
Verily, (the true) religion in God's sight is Islam, and
those to whom the Book was given disagreed not until after
that there was given to them knowledge, through mutual
envy. But whoso disbelieves in God's signs, truly God is
quick at reckoning up.
And if they would dispute with thee, then say, ' I turn
my face with resignation unto God, and whoso follows me.'
And say to those who have been given the Book, unto the
Gentiles,^ *Are ye, too, resigned?' and if they are resigned,
then are they guided. But if they turn their backs, then
thou hast only to preach, and God looks on his servants.
Verily, those who disbelieve in God's signs, and kill the
prophets without right, and kill those from among men, who
bid what is just, — to them give the glad tidings of grievous
woe ! These are they whose works are void in this world
and the next, and helpers have they none.
Did ye not see those who have been given a portion of
the Book? they were called unto the Book of God to decide
between them; and then a sect of them turned their backs
and turned away ; — that is because they say the fire shall not
touch us save for a certain number of days. But that de-
* The word also means * illiterate,* and refers here to the Pagan Arabs
in Mohammed's time. He seems to have borrowed the expression from
the Jews.
964 THE KORAN
ceived them in their religion which they had invented. How
will it be when we have gathered them together for a day
whereof there is no doubt, when each soul shall be paid what
it has earned, and they shall not be wronged?
Say, ' O God, Lord of the kingdom ! Thou givest the
kingdom to whomsoever Thou pleasest, and strippest the
kingdom from whomsoever Thou pleasest; Thou honourest
whom Thou pleasest, and abasest whom Thou pleasest; in
Thy hand is good. Verily, Thou art mighty over all. Thou
dost turn night to day, and dost turn day to night, and dost
bring forth the living from the dead, and dost provide for
whom Thou pleasest without taking count.'
Those who believe shall not take misbelievers for their
patrons, rather than believers, and he who does this has no
part with God at all, unless, indeed, ye fear some danger
from them. But God bids you beware of Himself, for unto
Him your journey is.
Say, * If ye hide that which is in your breasts, or if ye
show it, God knows it: He knows what is in the heavens
and what is in the earth, for God is mighty over all.*
The day that every soul shall find what it has done of
good present before it; and what it has done of evil, it
would fain that there were between itself and that a wide
interval. * God bids you beware of Himself, but God is
gentle with His servants.'
Say, ' If ye would love God then follow me, and God will
love you and forgive you your sins, for God is forgiving
and merciful.'
Say, * Obey God and the Apostle ; but if ye turn your
backs God loves not misbelievers.'
Verily, God has chosen Adam, and Noah, and Abraham's
people, and Imran's* people above the world, — a seed, of
which one succeeds the other, but God both hears and knows.
When Imran's wife said, ' Lord ! I have vowed to Thee
what is within my womb, to be dedicated unto Thee, receive
it then from me. Verily, Thou dost hear and know.' And
when she brought it forth she said, ' Verily, I have brought
* Amram, who, according to the Mohammedans, was the father of the
Virgin Mary (Miriam). A confusion seems to have existed in the mind
of Mohammed between Miriam * the Virgin Mary,' and Miriam the sistear
©f Moses.
THE CHAPTER OF IMRAN'S FAMILY 965
it forth a female ' — ^but God knew best what she brought
forth ; and a male is not like a female — * I have called her
Mary, and I seek a refuge in Thee for her and for her seed
from Satan the pelted.*
And her Lord received her with a good reception, and
made her grow up with a good growth, and Zachariah took
care of her. Whenever Zachariah entered the chamber to
her he found beside her a provision, and said, * O Mary, how
hast thou this ? ' She said, * It is from God, for God provides
for whom He pleases without count/ Therefore prayed
Zachariah to his Lord, and said, * Lord, grant me from Thee .
a good seed. Verily, Thou hearest prayer.' And an angel
cried out to him as he was standing praying in the chamber
(and said) that * God gives thee the glad tidings of John,
to confirm the Word from God, — of a chief and a chaste
one, and a prophet from amongst the righteous.'
He said, ' My Lord, how can there be to me a boy when
old age has reached me, and my wife is barren?' Said he,
* Thus God does what He pleaseth.' He said, * My Lord,
make for me a sign.' He said, * Thy sign is that thou shalt
not speak to men for three days, save by gesture; but re-
member thy Lord much, and celebrate His praises in the
evening and the morning.'
And vv^hen the angels said, * O Mary ! verily, God has
chosen thee^ and has purified thee, and has chosen thee
above the women of the world. O Mary ! be devout unto
thy Lord, and adore and bow down v/ith those who bow.
That is (one) of the declarations of the unseen world which
we reveal to thee, though thou wert not by them when they
threw their lots* which of them should take care of Mary,
nor were ye by them when they did dispute.'
When the angel said, * O Mary ! verHy, God gives thee
the glad tidings of a Word from Him ; his name shall be the '
Messiah Jesus the son of Mary, regarded in this world and
the next and of these whose place is nigh to God. And he
'^ The Mohammedan superstition Is that the devils listen at the gate of
heaven for scraps of the knowledge of futurity, and^ when detected by the
angels are pelted with shooting stars. The expression may also refer to
the ceremony of * pelting the devil,* as performed by 'Hagg^ pilgrims at
Mina, in memory, it is said, of Abraham's having driven Iblis away with
stones when tempted by him to disobey God and refuse to sacrifice Isaac.
* The legend is, that the priests threw lots by casting arrows into the
river Jordan.
966 THE KORAN
shall speak to people in his cradle, and when grown up,
and shall be among the righteous/ She said, *Lord! how
can I have a son, when man has not yet touched me?' He
said, *Thus God creates what He pleaseth. When He
decrees a matter He only says BE and it is; and He will
teach him the Book, and wisdom, and the law, and the gospel,
and he shall be a prophet to the people of Israel (saying),
that I have come to you, with a sign from God, namely, that
I will create for you out of clay as though it were the form
of a bird, and I will blow thereon and it shall become a bird
by God's permission; and I will heal the blind from birth, and
lepers; and I will bring the dead to life by God's permission;
and I will tell you what you eat and what ye store up in your
houses. Verily, in that is a sign for you if ye be believers.
And I will confirm what is before you of the law, and will
surely make lawful for you some of that which was pro-
hibited from you. I have come to you with a sign from your
Lord, so fear God and follow me, for God is my Lord, and
your Lord, so worship Him : — ^this is the right path/
And when Jesus perceived their unbelief. He said, *Who
are my helpers for God?* Said the apostles, * We are God's
helpers. We believe in God, so bear witness that we are
resigned. Lord, we have believed in what Thou hast re-
vealed, and we have followed the Apostle, so write us down
with those which bear witness/ But they (the Jews) were
crafty, and God was crafty, for God is the best of crafty
ones!
When God said, ' O Jesus ! I will make Thee die and take
Thee up again to me* and will clear thee of those who mis-
believe, and will make those who follow thee above those who
misbelieve, at the day of judgment, then to me is your re-
turn. I will decide between you concerning that wherein ye
disagree. And as for those who misbelieve, I will punish
them with grievous punishment in this world and the next,
and they shall have none to help them.'
But as for those who believe and do what is right,
He will pay them their reward, for God loves not the
unjust.
* The Mohammedans believe that it was an eidolon and not Jesus himself
who was crucified.
THE CHAPTER OF IMRAN'S FAMILY 967
That IS what we recite to thee of the signs and of the wise
reminder. Verily, the likeness of Jesus with God is as the
likeness of Adam. He created him from earth, then He
said to him BE, and he was; — the truth from thy Lord,
so be thou not of those who are in doubt. And whoso
disputeth with thee after what has come to thee of knowl-
edge, say, ' Come, let us call our sons and your sons, and
our women and your women, and ourselves and yourselves:
then we will imprecate and put God's curse on those
who lie.'
Verily, those are the true stories, and there is no god but
God, and, verily, God He is the mighty, the wise; but if
they turn back, God knows the evildoers.
Say, * O ye people of the Book, come to a word laid down
plainly between us and you, that we will not serve other than
God, nor associate aught with him, nor take each other for
lords rather than God.' But if they turn back then say,
' Bear witness that we are resigned.'
O people of the Book, why do ye dispute about Abraham,
when the law and the gospel were not revealed until after
him? What! do ye not understand? Here ye are, disputing
about what ye have some knowledge of; why then do ye dis-
pute about what ye have no knowledge of? God knows and
ye know not.
Abraham was not a Jew, nor yet a Christian, but he was
a 'Hanif* resigned, and not of the idolaters. Verily, the
people most worthy of Abraham are those who follow him
and his prophets, and those who believe; — God is the patron
of the believers.
A sect of the people of the Book would fain they could
lead you astray, but they only lead themselves astray, and
they do not perceive.
O people of the Book ! why do ye disbelieve in the signs
of God, the while ye witness them? O people of the Book!
why do ye clothe the truth with falsehood and hide the
truth the while ye know? A sect of the people of the Book
say, * Believe in what was revealed to those who believed
at the first appearance of the day, and disbelieve it at the
8 The word means in Arabic * inclining to what is right'; it is often used
technically for one who professes El Islam.
968 THE KORAN
end thereof/ — that (others) may perchance go back (from
their faith )^ — 'do not believe save one v^ho follov^eth your
religion/
Say, ' Verily, the (true) guidance is the guidance of
God, that one should be given like v^hat ye are given/
Or Mrould they dispute with you before your Lord, say,
' Grace is in the hand of God, He gives it to v^hom he
pleases, for God both comprehends and knov^s. He specially
favours with his mercy whom he pleases, for God is Lord
of mighty grace/
And of the people of the Book, there are some of them
who, if thou entrust them with a talent"^^ give it back to you;
and some of them, if thou entrust them with a dinar,^^ he will
not give it back to thee except so long as thou dost stand
over him. That is because they say, ' We owe no duty
to the Gentiles ; ' but they tell a lie against God, the while
they know.
Yea, whoso fulfils his covenant and fears, — verily, God
loves those who fear. Those who sell God's covenant and
their oaths for a little price, these have no portion in the
future 'Ife. God will not speak to them, and will not look
upon them on the resurrection day, and will not purify them ;
but for them is grievous woe.
And, verily, amongst them is a sect who twist their
tongues" concerning the Book, that ye may reckon it to be
from the Book, but it is not from the Book. They say,
* It IS from God/ but it is not from God, and they tell a
lie against God, the while they know.
It is not right for a man that God should give him a
Book, and judgment, and prophecy, and that then he should
say to men, * Be ye servants of mine rather than of God ; '
but be ye rather masters^ of teaching the Book and of what
ye learn.
He does not bid you take the angels and the prophets
* This is said to allule to some Jews who professed Islam in the morning
and recanted at night, saying that they had in the meantime consulted tlieir
books and found nothing to confirm it, hoping by thi3 stratagem to raise
doubts in the believers' mindso
^0 A * talent,' qinfar, is used for any very large sum, a dinar (* denarius *)
was a gold coin worth about lo shillings.
^^ I. e. pervert it.
^2 In the original Rabbaniyin, an expression identical with Rabbonij ci
John XX. 1 6.
THE CHAPTER OF IMRAN'S FAMILY 969
for your lords; shall He bid you misbelieve again when you
are once resigned?
And when God took the compact from the prophets *(this
is) surely wLat we have given you of the Book and wis-
dom. Then shall come to you the Apostle confirming what
is with you. Ye must believe in him and help him.' He
said, moreover, ' Are ye resolved and have ye taken my
compact on that (condition) ? ' They say, * We are re-
solved/ He said, ' Then bear witness, for I am witness
with you ; but he who turns back after that, these are sinners.'"
What is it other than God's religion that they crave?
when to Him is resigned whosoever is in the heavens and
the earth, will he or nill he, and to him shall they return !
Say, * We believe in God, and what has been revealed to
thee, and what was revealed to ^Abraham, and Ishmael, and
Isaac, and Jacob, and the tribes, and what was given to
Moses, and Jesus, and the prophets from their Lord, — we
will make no distinction between any of them, — and we are
unto Him resigned. Whosoever craves other than Islam for
a religion, it shall surely not be accepted from him, and he
shall, in the next world, be of those who lose.'
How shall God guide people who have disbelieved after
believing and bearing witness that the Apostle is true, and
after there come to them manifest signs? God guides the
unjust folk.
These, their reward is, that on them is the curse of God,
and of the angels, and of men together; they shall dwell
therein for aye — the torment shall not be alleviated from
them, nor shall they be respited ; save those who repent after
that, and act aright, for verily, God is forgiving and merciful.
Verily, those who misbelieve after believing, and then in-
crease in misbelief, their repentance shall not be accepted;
these are those who err.
Verily, those who misbelieve and die in misbelief, there
shall not be accepted from any one of them the earth-full
of gold, though he should give it as a ransom. For them is
grievous woe^ and helpers have they none.
Ye cannot attain to righteousness until ye expend in
^' The legend, borrowed from Talmudic sources, is that God assembled
all past, present, and future prophets on Mount Sinai and entered intc
the compact mentioned in the text.
t70 THE KORAN
alms of what ye love. But what ye expend in alms, that God
knows.
All food was lawful to the children of Israel save what
Israel made unlawful to himself before that the law was
revealed. Say, * Bring the law and recite it, if ye speak
the truth.' But whoso forges against God a lie, after that,
they are the unjust. Say, * God speaks the truth, then fol-
low the faith of Abraham, a *hanif, who was not of the
idolaters.'
Verily, the first House founded for men was surely that
at Bekkah," for a blessing and a guidance to the worlds.
Therein are manifest signs, — Abraham's station, and who-
soever enters in is safe. There is due to God from man
a pilgrimage unto the House, for whosoever can find his
way there. But whoso misbelieves — God is independent of
the worlds.
Say, *0 people of the Book! why do ye misbelieve in
God's signs, while God is witness of what ye do ? '
Say, * O people of the Book ! why do ye turn from the
way of God him who believes, craving to make it crooked,
while ye are witnesses? But God is not careless of what ye
do/
O ye who believe ! if ye obey the sect of those to whom
the Book was brought, they will turn you, after your faith,
to unbelievers again. How can ye misbelieve while unto you
are recited the signs of God, and among you is His Apostle?
But whoso takes tight hold on God, he is guided into the
right way.
O ye who believe! fear God with the fear that He de-
serves, and die not save ye be resigned.
Take tight hold of God's rope altogether, and do not part
:n sects; but remember the favours of God towards you,
when ye were enemies and He made friendship between your
hearts, and on the morrow ye were, by His favour, brothers.
Ye were on the edge of a pit of fire, but he rescued you
therefrom." Thus does God show to you His signs^ per-
chance ye may be guided; and that there may be of you a
^* Another name of Mecca.
'« Alluding to an occasion in which the ancient rivalry between the two
tribes of El Aus and El 'Hazrsig, which had been reconciled by Islam, was
on the point of breaking out again.
THE CHAPTER OF IMRAN'S FAMILY) 971
nation who shall invite to good, and bid what is reasonable,
and forbid what is wrong; these are the prosperous. •
Be not like those who parted in sects and disagreed after
there came to them manifest signs; for them is mighty woe,
on the day when faces shall be whitened and faces shall be
blackened. As for those whose faces are blackened, — ' Did
ye misbelieve after your faith, then taste the torment for
your misbelief !' But as for those whose faces are whitened,
they are in God's mercy, and they shall dwell therein for
aye.
These are the signs of God. We recite them to you in
truth, for God desires not wrong unto the worlds.
God's is what is in the heavens and what is in the earth,
and unto God affairs return.
Ye were the best of nations brought forth unto man.
Ye bid what is reasonable, and forbid what is wrong, be-
lieving in God. Had the people of the Book believed, it
would have been better for them. There are believers among
them, though most of them are sinners.
They shall surely not harm you save a hurt^*; and if they
fight you, they shall show you their backs, then they shall not
be helped.
They are smitten with abasement wherever they be found,
save for the rope of God and the rope of man"; and they
draw on themselves wrath from God. They are smitten,
too, with poverty ; that is because they did disbelieve in God's
signs, and kill the prophets undeservedly. That is because
they did rebel and did transgress.
They are not all alike. Of the people of the Book there
is a nation upright, reciting God's signs throughout the night,
as they adore the while. They believe in God, and in the
last day, and bid what is reasonable, and forbid what is
wrong, and vie in charity; these are among the righteous.
What ye do of good surely God will not deny, for God
knows those who fear.
Verily, those who misbelieve, their wealth is of no ser-
vice to them, nor their children either, against God ; they are
the fellows of the Fire, and they shall dwell therein for aye.
1* T. e. only a slight hurt.
" That is, unless they enter into either the spiritual or temporal dominion
©f Islam, by professing the Mohammedan creed, or by paying a tribute.
972 THE KORAN
The likeness of what they expend in this life of the world,
is as the likeness of wind wherein is a cold blast that falls
upon a people's tilth who have wronged themselves and
destroys it. It is not God who wrongs them, but it is them-
selves they wrong.
O ye who believe ! take not to intimacy with others than
yourselves ; they will not fail to spoil you ; they would fain
ye came to trouble, — hatred is shown by their mouths; but
what their breasts conceal is greater still. We have made
manifest to you our signs, did ye but understand.
Ye it is who love them, but they love not you; and ye
believe in the Book, all of it. But when they meet you they
say, * We believe ; ' and when they go aside they bite their
finger tips at you through rage. Say, * Die in your rage,
for God doth know the nature of men's breasts.'
If good luck touch you it is bad for them, but if bad
luck befal you they rejoice therein; yet if ye are patient and
fear, their tricks shall not harm you, for what they do God
comprehends.
When thou didst set forth early'® from thy people to
settle for the believers a camp to fight; — ^but God both
hears and knows; — when two companies of you were on the
point of showing cowardice; but God was their guardian,
for on God surely the believers do rely. Why! God gave
you victory at Bedr when ye were in a poor way ; fear God,
then, haply ye may give thanks. When thou didst say unto
the believers, * Is it not enough for you that your Lord as-
sists you with three thousand of the angels sent down from
on high? Yea, if ye are patient and fear God, and they
come upon you on a sudden, now, your Lord will assist
you with five thousand of His angels, (angels) of mark.
God only made this as glad tidings for you to comfort your
hearts withal, — for victory is but from God, the mighty, the
wise ; — to cut off the flank of those who misbelieve, or
make them downcast, that they may retire disappointed.'
Thou hast nothing to do with the affair at all, whether
He turn towards them again or punish them ; for, verily, they
are unjust.
^® This refers to the battle of Ohod, when Mohammed experienced a
severe check, and lost two teeth by a shot from an arrow.
THE CHAPTER OF IMRAN'S FAMILY 973
God's is what is in the heavens and in the earth. He
forgives whom He pleases, and punishes whom He pleases;
for God is forgiving and merciful.
O ye who believe ! devour not usury doubly doubled, but
fear God, perchance ye may be prosperous; fear the fire
which is prepared for the unbelievers, and obey God and
His Apostle, perchance ye may get mercy. And vie with one
another for pardon from your Lord, and for Paradise, the
breadth of which is as the heaven and tho earth, prepared
for those who fear; — for those who expend in alms, in
prosperity and adversity, for those who repress their rage,
and those who pardon men ; God loves the kind. Those who
when they do a crime, or wrong themselves, remembe: God,
and ask forgiveness for their sins, — and who forgives sins
save God ? — and do not persevere in what they did, the while
they know; — these have their reward: — pardon from their
Lord, and gardens beneath which rivers flow, dwelling there-
in for aye; for pleasant is the hire of those who act like
this.
Incidents have passed before your time, go on then in the
earth, and see v/hat was the end of those who called (the
prophets) liars.
This is an explanation unto men, and a guidance and a
warning unto those who fear. Do not give way nor grieve,
for ye shall have the upper hand if ye but be believers.
If a sore touch you^ a sore like it has touched people:
these are days^^ which we make to alternate amongst man-
kind that God may know who it is that believe, and may take
from you witnesses,^^ for God loves not the unjust; and that
God may assay those who believe, and blot out the mis-
believers. Do ye think that ye can enter Paradise and God
not know those of you who have fought well, or know the
patient? Why, ye longed for death before ye met it! Now
ye have looked upon it and ye halt !
Mohammed is but an apostle ; apostles have passed away
before his time; what if he die or is killed, will ye retreat
upon your heels? He who retreats upon his heels does no
harm to God at all ; but God will recompense the thankful.
It is not for any soul to die, save by God's permission
« Or 'battles.* 20 Qr * martyrs.*
974 THE KORAN
written down for an appointed time ; but he who wishes for
the reward of this world we will give him of it, and he who
wishes for the reward of the future we will give him of it,
and we will recompense the grateful.
How many prophets have myriads fought against! yet
they did not give way at what befel them in God's way !
Nor were they weak, nor did they demean themselves : — God
loves the patient. And their word was only to say, * Lord,
forgive us our sins and our extravagance in our affairs ; and
make firm our footing, and help us against the misbelieving
folk ! ' and God gave them the reward of this world, and
good reward for the future too, for God doth love the
kind.
O ye who believe! if ye obey those who misbelieve, they
will turn you back upon your heels, and ye will retreat the
losers. Nay, God is your Lord, He is the best of helpers.
We will throw dread into the hearts of those who misbelieve,
for that they associate that with God which He has sent
down no power for; but their resort is fire, and evil is the
resort of the unjust.
God has truly kept His promise, when ye knocked them
senseless by His permission, until ye showed cowardice, and
wrangled, and rebelled, after he had shown you what ye
loved. Amongst you are those who love this world, and
amongst you are those who love the next. Then He turned
you away from them to try you; but He has pardoned you,
for God is Lord of grace unto believers, — ^when ye went up
and looked not round upon any one, although the Apostle
was calling you from your rear. Therefore did God reward
you with trouble on trouble that ye should not grieve after
what ye had missed,^ nor for what befel you, for God is
well aware of what ye do. Then He sent down upon you
after trouble safety, — drowsiness creeping over one company
of you, and one company of you getting anxious about them-
selves, suspecting about God other than the truth, with the
suspicion of the ignorant,*^ and saying, * Have we any
chance in the affair?' Say, * Verily, the affair is God's.'
They conceal in themselves what they will not show to thee
and say, * If we had any chance in the affair we should not
•^Plunder. **This word is always used for the pagan Arabs.
THE CHAPTER OF IMRAN'S FAMILY 975
be killed here.' Say, 'If ye were in your houses, surely
those against whom slaughter was written down, would have
gone forth to fight even to where they are lying now; that
God may try what is in your breasts and assay what is
in your hearts, for God doth know the nature of men's
breasts.'
Verily, those of you who turned your backs on that day
when the two armies met, it was but Satan who made them
slip for something they had earned. But God has now par-
doned them; verily, God is forgiving and clement.
O ye who believe ! be not like those who misbelieve, and
say unto their brethren when they knock about in the earth,
or are upon a raid, ' Had they but been at home, they had
not died and had not been killed.' It was that God might
make a sighing m their hearts, for God gives life and death;
and God on what ye do doth look.
And if, indeed, ye be killed in God's way or die, surely
forgiveness from God and mercy is better than what ye
gather; and if ye die or be killed it is to God ye shall be
assembled. It was by a sort of mercy from God thou didst
deal gently with them, for hadst thou been rough and rude
of heart they had dispersed from around thee. But pardon
them, and ask forgiveness for them, and take counsel with
them in the affair. As for what thou hast resolved, rely
upon God; verily, God loves those who do rely. If God help
you, there is none can overcome you; but if He leave you
in the lurch, who is there can help you after Him? Upon
God then let believers rely.
It is not for the prophet to cheat; and he who cheats
shall bring what he has cheated on the resurrection day.
Then shall each soul be paid what it has earned, and they
shall not be wronged. Is he who follows the pleasure of
God, like him who has drawn on himself anger from God,
whose resort is hell? An evil journey shall it be! These
are degrees with God, and God sees what ye do.
God was surely very gracious to the believers, when He
sent amongst them an apostle from themselves, to recite to
them His signs, and purify them, and teach them the Book
and wisdom, although they surely were before his time in
manifest error. Or when an accident befals you, and ye
976 THE KORAN
have fallen on twice as much, ye say, ' How is this^?' Say,
' It is from themselves. Verily, God is mighty over all/
And what befel you the day when the two armies met,
it was by God's permission ; that He might know the be-
lievers, and might know those who behaved hypocritically;
for it was said to them, ' Come, fight in God's way,' or
'repel (the foe) ;' they said, 'If we knew how to fight we
would surely follow you.' They were that day far nigher
unto misbelief than they were to faith. They say with their
mouths what is not in their hearts, but God doth know best
what they hid. Those who said of their brethren, whilst
they themselves stayed at home, ' Had they obeyed us they
would not have been killed.' Say, ' Ward off from yourselves
death, if ye do speak the truth.'
Count not those who are killed in the way of God as dead,
but living with their Lord; — provided for, rejoicing in what
God has brought them of His grace, and being glad for
those who have not reached them yet, — those left behind
them; there is no fear for them, and they shall not be
grieved; glad at favour from God and grace, and that God
wasteth not the hire of the believers. Whoso answered to
the call of God and of His prophet after sorrow had be-
fallen them, for those, if they do good and fear God, is a
mighty hire. To whom when men said, ' Verily, men have
gathered round you, fear then them,' it only increased their
fai^h, and they said, ' God is enough for us, a good guardian
is He.' Then they retired in favour from God and grace;
no evil touched them; they followed the pleasure of God,
and God is Lord of mighty grace.
It is only that Satan who frightens his friends. Do not
ye fear them, but fear me, if ye be believers.
Let them not grieve thee who vie with each other in
misbelief. Verily, they cannot hurt God at all. God wills
not to make for them a portion in the future life; but for
them is mighty woe.
Verily, those who purchase misbelief for faith, they do
not hurt God at all, and for them is grievous woe.
Let not those who misbelieve reckon that our letting them
23 He means that the loss at Ohod was more than counterbalanced by
their previous success at Bedr.
THE CHAPTER OF IMRAN'S FAMILY 977
range is good for themselves. We only let them have their
range that they may increase in sin. And for them is shame- -^
ful woe. God would not leave believers in the state which
ye are in, until He discerns the vile from the good. And
God would not inform you of the unseen, but God chooses
of His apostles whom He pleases. Wherefore believe ye
in God and His Apostle; and if ye believe and fear, for you
is mighty hire.
And let not those who are niggard of what God has given
them of His grace, count that it is best for them; — nay, it
is worse for them. What they have been niggard of shall
be a collar round their necks upon the resurrection day.
And God's is the heritage of the heavens and the earth, and
God of what ye do is well aware.
God heard the speech of those who said, ' Verily, God is
poor^* and we are rich.' We will write down what they said,
and how they killed the prophets undeservedly, and say,
'Taste ye the torment of burning;' this shall they suffer for
what their hands have sent on before; — for, verily, God is
no unjust one to His servants, — who say, * Verily, God has
covenanted with us that we should not believe in an apostle
until he gives us a sacrifice which fire devours.^^
Say, ' There have come to you apostles before me with
manifest signs, and with what ye talk about; why then did
ye kill them, if ye speak the truth?'
And if they did call thee a liar, apostles before thee have
been called liars too, who came with manifest signs, and
with scriptures, and with the illuminating Book.
Every soul must taste of death ; and ye shall only be paid
your hire upon the resurrection day. But he who is forced
away from the fire and brought into Paradise is indeed
happy; but the life of this world is but a possession of
deceit. Ye shall surely be tried in your wealth, and in your
persons, and ye shall surely hear from those who have had
2* Mohammed, in his message to the Jewish tribe of Kainuka, used the
words of the Qur'an, and bade them * lend to God at good interest/ when
Phineas Ibn Azura tnockin?ly said, * Surely, God is poor since they try to
borrow for him! * Whereupon Abu Bekr, who had brought the letter, smote
him on the face and said, that, but for the truce between them^ he would
have smitten off his head. On complaint being made of this conduct to
Mohammed the above verse was revealed.
2^ The commentators say that the Jewish Rabbis demanded cf Mohammed
this proof of his prophetic mission, having regard, probably, to the contest
between Elijah and the priests of Baal on Mount Carmel.
HC XLV (l6)
978 THE KORAN
the Book brought them before you, and from those who
associate others with God, much harm. But if ye be patient
and fear, — verily, that is one of the determined affairs.
When God took the compact from those who have had
the Book brought them that ' Ye shall of a surety manifest
it unto men, and not hide it,' they cast it behind their backs,
and bought therewith a little price, — but evil is what they
buy.
Count not that those who rejoice in what they have pro-
duced, and love to be praised for what they have not done, —
think not that they are in safety from woe, — for them is
grievous woe !
God's is the kingdom of the heavens and the earth, and
God is mighty over all !
Verily, in the creation of the heavens and the earth, and
in the succession of night and day, are signs to those pos-
sessed of minds; who remember God standing and sitting
or lying on their sides, and reflect on the creation of the
heavens and the earth. ^ O Lord ! thou hast not created this
in vain. We celebrate Thy praise; then keep us from the
torment of the fire ! Lord ! verily, whomsoever Thou hast
made to enter the fire. Thou hast disgraced him; and the
unjust shall have none to help them.
* Lord ! verily, we heard a crier calling to the faith, " Be-
lieve in your Lord,'* and we did believe. Lord! forgive us
our sins and cover our offences, and let us die with the
righteous. Lord ! and bring us what Thou hast promised
us by Thy apostles, and disgrace us not upon the resurrec-
tion day ; for, verily. Thou dost not break Thy promises ! '
And the Lord shall answer them, ' I waste not the works
of a worker amongst you, be it male or female, — one of
you is from the other.''^
' Those who fled, and were turned out of their houses,
and were harmed in my way, and who fought and were
killed, I will cover their offences, and I will make them
enter into gardens beneath which rivers flow.' A reward
from God; for God, with Him are the best of rewards.
Let it not deceive you that those who misbelieve go to
2« This passage was revealed in answer to the objection of Umm Salma,
one of Mohammed's wives, when the women who fled with him were not
mentioned as well as the men in the promised reward of the future life.
27
THE CHAPTER OF THE RANKS 979
and fro in the earth. It is a slight possession, and then their
resort is Hell; an evil couch shall it be. But those who
fear their Lord, for them are gardens beneath which rivers
flow, and they shall dwell therein for aye, — an entertain-
ment from God; and that which is with God is best for the
righteous.
Verily, of the people of the Book are some who do believe
in God, and in what has been revealed to you, and what was
revealed to them, humbling themselves before God, and sell-
ing not the signs of God for a little price. These shall
have their reward with their Lord; verily, God is quick at
reckoning up.
O ye who believe ! be patient and vie in being patient,'
and be on the alert, and fear God, that haply ye may prosper.
The Chapter of the Ranks
In the name of the merciful and compassionate God.
What is in the heavens and what is in the earth celebrates
the praises of God, for He is the mighty, the wise !
O ye who believe ! say not what ye do not. It is most
hateful to God that ye say what ye do not.
Verily, God loves those who fight in His cause in ranks
as though they were a compact building.^
When Moses said to his people, ' O my people ! why do
ye hurt me, when ye know that I am the apostle of God to
you ? ' and when they swerved, God made their hearts to
swerve; for God guides not the people who work abomi-
nation !
And when Jesus the son of Mary said, *0 children of
Israel ! verily, I am the apostle of God to you, verifying the
law that was before me and giving you glad tidings of an
apostle who shall come after me, whose name shall be
A'hmed^!' — ^but when he did come to them with manifest
signs, they said, ' This is manifest sorcery ! '
2'^ That is, with their enemies.
^ Who fight in close and unbroken linee.
* A'hmed is equivalent in meaning to Mohammed, and means * Praised,'
* Laudable.* The allusion is to the promise of the Paraclete in John xvi. 7,
the Muslims declaring that the word Trapa/cAyjTo? has been substituted in
the Greek for ireptKAvrd?, which would mean the same as A'hmed.
980 THE KORAN
And who is more unjust than he who forges against God
a lie when called unto Islam? but God guides not the un-
just people.
They desire to put* out the light of God with their mouths;
but God will perfect His light, averse although the mis-
believer be !
He it is who sent His Apostle with guidance and the re-
ligion of truth to set it above all religion; averse although
the idolaters may be.
O ye who believe ! shall I lead you to a merchandise which
will save you from grievous woe?
To believe in God and His Apostle, and to fight strenuously
in God's cause with your property and your persons; that is
Letter for you if ye did but know !
He will pardon you your sins, and bring you into gardens
beneath which rivers flow, and goodly dwellings in gardens
of Eden; — that is the mighty bliss!
And other things which ye love, — help from God and
victory nigh ! so do thou give the glad tidings unto the
believers !
O ye who believe ! be ye the helpers' of God ! as Jesus
son of Mary said to the apostles, ' Who are my helpers for
God? ' Said the apostles, * We are God's helpers ! '
And a party of the children of Israel believed, and a
party misbelieved. And we aided those who believed against
their enemies, and they were on the morrow superior!
The Chapter of Women
In the name of the merciful and compassionate God.
O ye folk ! fear your Lord, who created you from one
soul, and created therefrom its mate, and diffused from
them twain many men and women. And fear God, in whose
name ye beg of one another, and the wombs; verily, God
over you doth watch.*
And give unto the orphans their property, and give them
not the vile in exchange for the good, and devour not their
property to your own property ; verily, that were a great sin.
• Ansar.
*That is, fear God, and pay respect to your mothers and wives.
THE CHAPTER OF WOMEN 981
But if ye fear that ye cannot do justice between orphans,
then marry what seems good to you of women, by twos, or
threes, or fours; and if ye fear that ye cannot be equitable,
then only one, or what your right hands possess * That keeps
you nearer to not being partial.
And give women their dowries freely; and if they are
good enough to remit any of it of themselves, then devour
it with good digestion and appetite.^
But do not give up to fools* their property which God has
made you to stand by ; but maintain them from it, and clothe
them, and speak to them with a reasonable speech. Prove
orphans until they reach a marriageable age, and if ye per-
ceive in them right management, then hand over to them
their property, and do not devour it extravagantly in antici-
pation of their growing up. And he who is rich, let him
abstain; but he who is poor, let him devour in reason, and
w^hen ye hand over to them their property, then take wit*
nesses against them; but God sufficeth for taking account.
Men should have a portion of what their parents and
kindred leave, and women should have a portion of wha*
their parents and kindred leave, whether it be little or much,
a determined portion. And when the next of kin and th^
orphans and the poor are present at the division, then main-
tain them out of it, and speak to them a reasonable speech.
And let these fear lest they leave behind them a weak seed,
for whom they would be afraid; and let them fear God, and
speak a straightforward speech. Verily, those who devour
the property of orphans unjustly, only devour into theif
bellies fire, and they shall broil in flames.
God instructs you concerning your children; for a male
the like of the portion of two females, and if there be women
above two, then let them have two-thirds of what (the de-
ceased) leaves; and if there be but one, then let her have
a half; and as to the parents, to each of them a sixth of
2 That IS, female slaves.
• The Arabic idiom for the enjoyment of projierty being to eat it up,
Mohammed here gives the men permission to enjoy such portion of their
wives' dowries as the latter might be pleased to remit, and adds, with a
sort of humour, the colloquial expression used by the Arabs when any one
is eating. The sentence might be paraphrased * and if they are^ kind enough
to remit any portion of it of their own accord, then enjoy it, and much
good may it do you ! *
*To idiots or persons of weak intellect.
982 THE KORAN
what he leaves, if he has a son ; but if he have no son, and
his parents inherit, then let his mother have a third, and if he
have brethren, let his mother have a sixth after payment of
the bequest he bequeaths and of his debt.
Your parents or your children, ye know not which of them
is nearest to you in usefulness: — an ordinance this from
God; verily, God is knowing and wise! And ye shall have
half of what your wives leave, if they have no son; but if
they have a son, then ye shall have a fourth of what they
leave, after payment of the bequests they bequeath or of
their debts. And' they shall have a fourth of what ye leave,
if ye have no son; but if ye have a son, then let them have
an eighth of what ye leave, after payment of the bequest
ye bequeath and of your debts.
And if the man's or the woman's (property) be inherited
by a kinsman who is neither parent nor child, and he have
a brother or sister, then let each of these two have a sixth ;
but if they are more than that, let them share in a third
after payment of the bequest he bequeaths and of his debts,
without prejudice,^— an ordinance this from God, and God is
knowing and clement !
These be God's bounds, and whoso obeys God and the
Apostle He will make him enter into gardens beneath which
rivers flow, and they shall dwell therein for aye ; — that is the
mighty happiness.
But whoso rebels against God and His Apostle, and trans-
gresses His bounds. He will make him enter into fire, and
dwell therein for aye ; and for him is shameful woe.
Against those of your women who commit adultery, call
witnesses four in number from among yourselves; and if
these bear witness, then keep the women in houses* until
death release them, or God shall make for them a way.
And if two of you commit it, then hurt them both'; but
if they turn again and amend, leave them alone, verily, God
is easily turned, compassionate.
• I. e. to the heirs.
« Women taken in adultery or fornication were at the beginning of Islam
literally immured.
'The commentators are not agreed as to the nature of the oflFence here
referred to. The text, however, speaks of two of the masculine gender.
The punishment to be inflicted is also the subject of dispute, the original
merely saying, as I have translated it, * hurt them.*
THE CHAPTER OF WOMEN 983
God is only bound to turn again towards those who do
evil through ignorance and then turn again. Surely, these
will God turn again to, for God is knowing, wise. His
turning again is not for those who do evil, until, when death
comes before one of them, he says, ' Now I turn again ;' nor
yet for those who die in misbelief. For such as these have
we prepared a grievous woe.
O ye who believe ! it is not lawful for you to inherit
women's estates against their will ; nor to hinder them,* that
ye may go off with part of what ye brought them, unless they
commit fornication manifestly; but associate with them in
reason, for if ye are averse from them, it may be that ye
are averse from something wherein God has put much good
for you.
But if ye wish to exchange one wife for another, and have
given one of them a talent,^ then take not from it anything.
V/hat ! would you take it for a calumny and a manifest
crime"?
How can ye take it when one of you has gone in unto
the other, and they have taken from you a rigid compact?
And do not marry women your fathers married, — except
bygones, — for it is abominable and hateful, and an evil way;
unlawful for you are your mothers, and your daughters, and
your sisters, and your paternal aunts and maternal aunts,
and your brother's daughters, and your sister^s daughters,
and your foster mothers, and your foster sisters, and your
wives' mothers, and your step daughters who are your wards,
born of your wives to whom ye have gone in; but if ye
have not gone in unto them, then it is no crimiC in you ; and
the lawful spouses of your sons from your own loins, and
that ye form a connexion between two sisters, — except by-
gones, — verily, God is forgiving, merciful ; and married
women, save such as your right hands possess, — God's Book
against you ! — but lawful for you is all besides this, for you
to seek them with your wealth, marrying them and not
fornicating; but such of them as ye have enjoyed, give them
their hire as a lawful due ; for there is no crime in you
^That is, from marrying again. ^xhat is, a large dowry.
10 This question is ironical, and intended as a warning against bringing a false
accusation of infidelity against a wife for the sake of keeping her dowry when
divorced.
984 THE KORAN
about what ye agree between you after such lawful due,
verily, God is knowing and wise.
But whosoever of you cannot go the length of marrying
marriageable women who believe, then take of what your
right hands possess, of your maidens who believe; — though
God knows best about your faith. .Ye come one from the
other; then marry them with the permission of their people,
and give them their hire in reason, they being chaste and
not fornicating, and not receivers of paramours.
But when they are married, if they commit fornication,
then inflict upon them half the penalty for married women;
that is for whomsoever of you fears wrong; but that ye
should have patience is better for you, and God is forgiving
and merciful.
God wishes to explain to you and to guide you into the
ordinances of those who were before you, and to turn
towards you, for God is knowing, wise. God wishes to turn
towards you, but those who follow their lusts wish that ye
should swerve with a mighty swerving ! God wishes to make
it light for you, for man was created weak.
O ye who believe ! devour not your property amongst
yourselves vainly, unless it be a merchandise by mutual con-
sent. And do not kill yourselves; verily, God is compas-
sionate unto you.
But whoso does that maliciously and unjustly, we will
broil him with fire; for that is easy with God.
If ye avoid great sins from which ye are forbidden, we
v/ill cover your offences and make you enter with a noble
entrance.
And do not covet that by which God has preferred one of
you over another. The men shall have a portion of what
they earn, and the women a portion of what they earn; ask
God for His grace, verily, God knows all.
To every one have we appointed kinsfolk as heirs of what
parents and relatives and those with whom ye have joined
right hands leave; so give them their portion, for, verily,
God is over all a witness.
Men stand superior to women in that God hath preferred
some of them over others, and in that they expend of
their wealth: and the virtuous women, devoted, careful (in
THE CHAPTER OF WOMEN 985
their husbands') absence, as God has cared for them. But
those whose perverseness ye fear, admonish them and re-
move them into bed-chambers and beat them; but if they
submit to you, then do not seek a way against them; verily,
God is high and great.
And if ye fear a breach between the two," then send a
judge from his people and a judge from her people. If
they wish for reconciliation, God will arrange between them;
verily, God is knowing and aware.
And serve God, and do not associate aught with Him;
and to your parents show kindness, and to kindred, and
orphans, and the poor, and the neighbour who is akin, and
the neighbour who is a stranger, and the companion who is
strange, and the son of the road, and what your right hands
possess," verily, God loves not him who is proud and boast-
ful ; who are miserly and bid men be miserly too, and who
hide what God has given them of His grace; — but we have
prepared for the misbelievers shameful woe.
And those who expend their wealth in alms for appearance
sake before men, and who believe not in God nor in the last
day; — but whosoever has Satan for his mate, an evil mate
has he.
What harm would it do them if they believed in God and
in the last day, and expended in alms of what God has
provided them with ? but God knows about them.
Verily, God would not wrong by the weight of an atom;
and if it's a good work. He will double it and bring from
Himself a mighty hire.
How then when we bring from every nation a witness,
and bring thee as a witness against these on the day when
those who misbelieve and rebel against the Apostle would
fain that the earth were levelled with them? but they can-
not hide the news from God.
O ye who believe ! approach not prayer while ye are drunk,
until ye well know what ye say; nor yet while polluted, —
unless ye be passing by the way, — until ye have washed
yourselves. But if ye are sick, or on a journey, or one of
you come from the privy, or if ye have touched a woman,
and ye cannot find water, then use good surface sand and
^1 Man and wife. ^^ j^ e. slaves.
986 THE KORAN
wipe your faces and your hands therewith; verily, God
pardons and forgives.
Do ye not see those who have been given a portion of
the Book? they buy error, and they wish that ye may err
from the way ! But God knows best who your enemies are,
and God suffices as a patron, and sufficient is God as a help.
And those who are Jews, and those who pervert the words
from their places, and say, ' We hear but we rebel, and do
thou listen without hearing,' and (who say) * ra'hina,'^^ dis-
torting it with their tongues and taunting about religion.
But had they said, ' We hear and we obey, so listen and look
upon us,' it would have been better for them and more up-
right; — but may God curse them in their misbelief, for they
will not believe except a few.
O ye who have been given the Book! believe in what we
have revealed, confirming what ye had before ; ere we deface
your faces and turn them into hinder parts, or curse you
as we cursed the fellows of the Sabbath^* when God's com-
mand was done.
Verily, God pardons not associating aught with Him, but
He pardons anything short of that to whomsoever He
pleases; but he who associates aught with God, he hath de-
vised a mighty sin.
Do ye not see those who purify themselves? nay, God
purifies whom He will, and they shall not be wronged a
straw.''
Behold, how they devise against God a lie, and that is
manifest sin enough.
Do ye not see those to whom a portion of the Book has
been given? They believe in Gibt'® and Tsighut,^ and they
say of those who misbelieve, * These are better guided in the
way than those who believe.' These are those whom God
has cursed, and whom God has cursed no helper shall he find.
Shall they have a portion of the kingdom? Why even
then they would not give to men a jot/^
Do they envy man for what God has given of His grace?
^3 The Jewish Arabs used this word derisively.
^* Turning them into apes.
" The word in the original means a fibre in the cleft of a date stone, or
the rush wick of a candle.
18 Idols of the ancient Arabs. " Literally, a dent or cleft in a date stone.
THE CHAPTER OF WOMEN 987
We have given to Abraham's people the Book and wisdom,
and we have given them a mighty kingdom. And of them
are some who believe therein, and of them are some who turn
from it, but Hell is flaming enough for them.
Verily, those we disbelieve in our signs, we will broil
them with fire; whenever their skins are well done, then
we will change them for other skins, that they may taste
the torment Verily, God is glorious and wise.
But those who believe and do aright, we will make them
enter gardens beneath which rivers flow, and they shall
dwell therein for ever and aye, for them therein are pure
wives, and we will make them enter into a shady shade.
Verily, God bids you pay your trusts to their owners, and
when ye judge between men to judge with justice. Verily,
God, excellent is what He admonishes you with ; verily, God
both hears and sees.
O ye who believe! obey God, and obey the Apostle and
those in authority amongst you ; and if ye quarrel about any-
thing, refer to God and the Apostle, if ye believe in God
and the last day ; that is better and fairer as a settlement.
Do ye not see those who pretend that they believe in what
has been revealed to them, and what was revealed before
thee; they wish to refer their judgment to Tkghut, but they
are bidden to disbelieve therein, and Satan wishes to lead
them into a remote error. And when it is said to them,
'Come round to what God has sent down and unto the
Apostle,' thou seest the hypocrites turning from thee, turning
away.
How then when there befalls them a mischance through
what their hands have sent on before? then will they come
to you, and swear by God, ' We meant naught but good and
concord.' These, God knows what is in their hearts. Turn
thou away from them and admonish them, and speak to them
into their souls with a searching word.
We have never sent an apostle save that he should be
obeyed by the permission of God; and if they, when they
have wronged themselves, come to thee and ask pardon of
God, and the Apostle asks pardon for them, then they will
fmd God easy to be turned, compassionate.
But no! by thy Lord! they will not believe, until they
988 THE KORAN
have made thee judge of what they differ on; then they will
not find in themselves aught to hinder what thou hast de-
creed, and they will submit with submission. But had we
prescribed for them, 'Kill yourselves, or go ye forth out of
your houses,' they would not have done it, save only a few
of them; but had they done what they are admonished, then
it would have been better for them, and a more firm
assurance.
And then we would surely have brought them from our-
selves a mighty hire, and would have guided them into a
righc path.
Whoso obeys God and the Apostle, these are with those
God has been pleased with, of prophets and confessors and
martyrs and the righteous ; — a fair company are they.
That is grace from God, and God knows well enough.
O ye who believe ! take your precautions and sally in
detachments or altogether. Verily, there is of you who
tarries behind, and, if a mischance befalls you, says, ' God
has been gracious to me, since I am not with them a
martyr/
But if there befalls you grace from God, he would say —
as though there were no friendship between you and him —
'O would that I had been with thee to attain this mighty
happiness ! ' Let those then fight in God's way who sell this
life of the world for the next; and whoso fights in God's
way, then, be he killed or be he victorious, we will give him
a mighty hire.
What ails you that ye do not fight in God's way, and for
the weak men and women and children, who say, 'Lord,
bring us out of this town^^ of oppressive folk, and make
for us from Thee a patron, and make for us from Thee
a help?'
Those who believe fight in the way of God; and those
who disbelieve fight in the way of Td^glmt; fight ye then
against the friends of Satan, verily, Satan's tricks are weak.
Do ye not see those to whom it is said, 'Restrain your
hands, and be steadfast in prayer and give alms;' and when
it is prescribed for them to fight then a band of them fear
men, as though it were the fear of God or a still stronger
^* Mecca.
THE CHAPTER OF WOMEN 989
fear, and they say, ' O our Lord ! why hast thou prescribed
for us to fight, couldst thou not let us abide till our near
appointed time?' Say, * The enjoyment of this world is but
slight, and the next is better for him who fears;' — but they
shall not be wronged a straw.
Wheresoe'er ye be death will overtake you, though ye
were in lofty towers. And if a good thing befall them, they
say, ' This is from God/ but if a bad thing, they say, ' This
is from thee.' Say, ' It is all from God.' What ails these
people? they can hardly understand a tale.
What befalls thee of good it is from God; and what befalls
thee of bad it is from thyself. We have sent thee to man-
kind as an apostle, and God sufficeth for a witness.
Whoso obeys the prophet he has obeyed God; and he who
turns back — we have not sent thee to watch over them.
They say, ' Obedience ! ' but when they sally forth from
you, a company of them brood by night over something else
than that which thou hast said; but God writes down that
over which they brood. Turn then from them and rely on
God, for God sufficeth for a guardian. Do they not meditate
on the Qur'an? if it were from other than God they would
find in it many a discrepancy.
And when there comes to them a matter of security or
fear they publish it; but if they were to report it to the
Apostle and to those in authority amongst them, then those
of them who would elicit it from them would know it; but
were it not for God's grace upon you and His mercy ye
had followed Satan, save a few.
Fight, then, in the way of God; impose not aught on any
but thyself, and urge on the believers; it may be that God
will restrain the violence of those who misbelieve, for God
is more violent and more severe to punish.
Whoso intercedes with a good intercession shall have a
portion therefrom; but he who intercedes with a bad inter-
cession shall have the like thereof, for God keeps watch over
all things.
And when ye are saluted with a salutation, salute with a
better than it, or return it; — verily, God of all things takes
account.
God, there is no God but He ! He will surely assemble
990 THE KORAN
you on the resurrection day, there is no doubt therein; who
is truer than God in his discourse?
Why are ye two parties about the hypocrites, when God
hath overturned them for what they earned? Do ye wish
to guide those whom God hath led astray ? Whoso God hath
led astray ye shall not surely find for him a path. They
would fain that ye misbelieve as they misbelieve, that ye
might be alike; take ye not patrons from among them until
they too flee in God's way; but if they turn their backs,
then seize them and kill them wheresoever ye find them, and
take from them neither patron nor help, — save those who
reach a people betwixt whom and you is an alliance — or
who come to you while their bosoms prevent them from
fighting you or fighting their own people. But had God
pleased He would have given you dominion over them, and
they would surely have fought you. But if they retire from
you and do not fight you, and offer you peace, — then God
hath given you no way against them.
Ye will find others who seek for quarter from you, and
quarter from their own people ; whenever they return to
sedition they shall be overturned therein: but if they retire
not from you, nor offer you peace, nor restrain their hands,
then seize them and kill them wheresoever ye find them; —
over these we have made for you manifest power.
It is not for a believer to kill a believer save by mistake;
and whosoever kills a believer by mistake then let him free
a believing neck^®; and the blood-money must be paid to his
people save what they shall remit as alms. But if he be
from a tribe hostile to you and yet a believer, then let him
free a believing neck. And if it be a tribe betwixt whom
and you there is an alliance, then let the blood-money be
paid to his friends, and let him free a believing neck; but
he who cannot find the means, then let him fast for two
consecutive months — a penance this from God, for God is
knowing, wise.
And whoso kills a believer purposely, his reward is hell,
to dwell therein for aye; and God will be wrath with him,
and curse him, and prepare for him a mighty woe.
O ye who believe ! when ye are knocking about in the
» Captive.
THE CHAPTER OF WOMEN 991
way of God be discerning, and do not say to him who offers
you a salutation, *Thou art no believer,' craving after the
chances of this world's life,*^ for with God are many spoils !
So were ye aforetime, but God was gracious to you, be ye
then discerning; verily, God of what ye do is well aware.
Not alike are those of the believers who sit at home with-
out harm, and those who are strenuous in God's way with
their wealth and their persons. God hath preferred those
who are strenuous with their wealth and their persons to
those who sit still, by many degrees, and to each hath God
promised good, but God hath preferred the strenuous for
a mighty hire over those who sit still, — degrees from him,
and pardon and mercy, for God is forgiving and merciful.
Verily, the angels when they took the souls of those who
had wronged themselves,^ said, * What state were ye in ? *
they say, ' We were but weak in the earth ; ' they said, * Was
not God's earth wide enough for you to flee away therein ? *
These are those whose resort is hell, and a bad journey shall
it be !
Save for the weak men, and women, and children, who
could not compass any stratagem, and were not guided to
a way ; these it may be God will pardon, for God both pardons
and forgives.
Whosoever flees in the way of God shall find in the earth
many a spacious refuge; and he who goes forth from his
house, fleeing unto God and His prophet, and then death
catches him up, — his hire devolves on God, and God is for-
giving and merciful.
And when ye knock about in the earth, it is no crime to
you that ye come short in prayer, if ye fear that those who
disbelieve will set upon you; verily, the misbelievers are
your obvious foes.
When thou art amongst them, and standest up to pray
with them, then let a party of them stand up with thee,
and let them take their arms ; and when they adore, let them
go behind you, and let another party who have not yet prayed
come forward and pray with thee; and let them take their
precautions and their arms.
** Because a believer might not be attacked and plundered as an infidel
might be, ^i^Hu^iing to some half-hearted Muslims, slain at Bedr,
992 THE KORAN
Fain would those who misbelieve that ye were careless
of your arms and your baggage, that they might turn upon
you with a single turning. And it is no crime to you if
ye be annoyed with rain or be sick, that ye lay down your
arms; but take your precautions, — verily, God has prepared
for those who misbelieve a shameful woe.
But when ye have fulfilled your prayer, remember God
standing and sitting and lying on your sides; and when ye
are in safety then be steadfast in prayer; verily, prayer is
for the believers prescribed and timed !
And do not give way in pursuit of the people ; if ye suffer
they shall surely suffer too, even as ye suffer; and ye hope
from God, but they hope not ! and God is knowing, wise.
Verily, we have revealed to thee the Book in truth that
thou mayest judge between men of what God has shown
thee; so be not with the treacherous a disputant; but ask
God's pardon: verily, God is forgiving, merciful.
And wrangle not for those who defraud themselves; for
God loves not him who is a fraudulent sinner. They hide
themselves from men ; but they cannot hide themselves from
God, for He is with them while they brood at night over
speeches that please Him not; — but God doth compass what
they do !
Here are ye, wrangling for them about this world's life;
— but who shall wrangle with God for them on the day of
judgment, or who shall be a guardian over them?
Yet whoso does evil and wrongs himself, and then asks
pardon of God, shall find God forgiving and merciful; and
whoso commits a crime, he only commits it against himself,
for God is knowing, wise.
And whoso commits a fault or a sin and throws it on the
innocent, he hath to bear a calumny and a manifest sin.
Were it not for God's grace upon thee, and His mercy,
a party of them would have tried to lead thee astray; but
they only lead themselves astray; they shall not hurt you
in aught: for God hath sent down upon thee the Book and
the wisdom, and taught thee what thou didst not know, for
God's grace was mighty on thee.
There is no good in most of what they talk in private;
save in his who bids almsgiving, or kindness, or reconcilia-
THE CHAPTER OF WOMEN 993
tion between men; and whoso does this, craving the good
pleasure of God, we will give to him a mighty hire.
But he who severs himself from the prophet after that
«ve have made manifest to him the guidance, and follows
other than the way of the believers, we will turn our backs
on him as he hath turned his back; and we will make him
reach hell, and a bad journey shall it be.
Verily, God forgives not associating aught with Him, but
He pardons anything short of that, to whomsoever He will ;
but whoso associates aught with God, he hath erred a wide
error.
Verily, they call not beside Him on aught save females;
and they do not call on aught save a rebellious devil.
God curse him ! for he said, * I will take from thy ser-
vants a portion due to me; and I will lead them astray; and
I will stir up vain desires within them; and I will order
them and they shall surely crop the ears of cattle; and I
will order them and they shall surely alter God's creation^^;'
but he who takes the devil for his patron instead of God,
he loses with a manifest loss. He promises them, and stirs
up vain desires within them; but the devil promises only
to deceive.
These, their resort is hell; they shall not find an escape
therefrom ! But those who believe, and do what is right,
we will make them enter into gardens beneath which rivers
flow, to dwell therein for aye, — God's promise in truth; and
who is truer than God in speech ? Not for your vain desires,
nor the vain desires of the people of the Book. He who
doeth evil shall be recompensed therewith, and shall not find
for him beside God a patron, or a help. But he who doeth
good works, — be it male or female, — and believes, they shall
enter into Paradise, and they shall not be wronged a jot.
Who has a better religion than he who resigns his face
to God, and does good, and follows the faith of Abraham,
as a * Hanif ? — for God took Abraham as a friend.
And God's is what is in the heavens and in the earth, and
God encompasses all things!
They will ask thee a decision about women ; say, ' God
" The pagan Arabs used_ to cut^ off the ears of cattle, and mutilate their
slaves by branding, and filing their teeth, partly that they might recognise
them and partly as a superstitious ceremony.
994 THE KORAN
decides^ for you about them, and that which is rehearsed
to you in the Book ; about orphan women to whom ye do not
give what is prescribed for them, and whom ye are averse
from marrying; and about weak children; and that ye
stand fairly by orphans;— and what ye do of good, verily,
that God knows/
And if a woman fears from her husband perverseness or
aversion, it is no crime in them both that they should be
reconciled to each other, for reconciliation is best. For
souls are prone to avarice; but if ye act kindly and fear
f God, of what ye do He is aware.
Ye are not able, it may be, to act equitably to your wives,
even though ye covet it; do not however be quite partial,
and leave one as it were in suspense; but if ye be reconciled
and fear, then God is forgiving and merciful; but if they
separate, God can make both independent out of His abun-
dance ; for God is abundant, wise.
God's is what is in the heavens and what is in the earth!
We have ordained to those who have been given the
Book^ before you, and to you too that ye fear God;—
but if ye misbelieve, verily, God's is what is in the
heavens and what is in the earth, and God is rich and
to be praised !
God's is what is in the heavens and what is in the earth !
and God sufficeth for a guardian !
If He will He can make ye pass away, O men ! and can
bring others ;— God is able to do all that.
He who wishes for a reward in this world, — with God is
the reward of this world and of the next, and God both
hears and sees.
O ye who believe! be ye steadfast in justice, witnessing
before God though it be against yourselves, or your parents,
or your kindred, be it rich or poor, for God is nearer akin
than either.
Follow not, then, lusts, so as to act partially; but if
ye swerve or turn aside, God of what ye do ' is well
aware.
O ye who believe ! believe in God and His apostles, and
the Book which He hath revealed to His Apostles, and the
Book which He sent down before; for whoso disbelieves
1
THE CHAPTER OF WOMEN 995
m God, and His angels, and His Apostle, and the last day,,
has erred a wide error.
Verily, those who believe and then misbelieve, and then
believe and then misbelieve, and then increase in misbelief,
God will never pardon them, nor will He guide them in the
path.
Give to the hypocrites the glad tidings that for them is
grievous woe!
Those who take the misbelievers for their patrons rather
than believers, — do they crave honour from them? Verily,
honour is altogether God's !
He hath revealed this to you in the Book, that when ye
hear the signs of God disbelieved in and mocked at, then
sit ye not down with them until they plunge into another dis-
course, for verily, then ye would be like them. Verily,
God will gather the hypocrites and misbelievers into hell
together.
Those who lie in wait for you, and if the victory be yours
from God, say, * Were we not with you ? ' and if the mis-
believers have a chance, they say, * Did we not get the mas-
tery over you, and defend you from the believers?' But
God shall judge between you on the resurrection day; for
God will not give the misbelievers a way against believers.
Verily, the hypocrites seek to deceive God, but He de-
ceives them; and when they rise up to pray, they rise up
lazily to be seen of men, and do not remember God, except
a few; wavering between the two, neither to these nor yet
to those! but whomsoever God doth lead astray thou shall
not find for him a way.
O ye who believe ! take not misbelievers for patrons rather
than believers ; do ye wish to make for God a power against
you?
Verily, the hypocrites are in the lowest depths of hell-
fire, and thou shalt not find for them a help.
Save those who turn again, and do right, and take tight
hold on God, and are sincere in religion to God; these are
with the believers, and God will give to the believers
mighty hire.
Why should God punish you, if ye are grateful and be-
lieve? for God is grateful and knowing.
996 THE KORAN
God loves not publicity of evil speech, unless one has
been wronged; for God both hears and knows.
If ye display good or hide it, or pardon evil, verily, God
is pardoning and powerful !
Verily, those who disbelieve in God and His apostles
desire to make a distinction between God and His apostles,
and say, ' We believe in part and disbelieve in part, and
desire to take a midway course between the two ' : these are
the misbelievers, and we have prepared for misbelievers
shameful woe! But those w4io believe in God and His
apostles, and who do not make a distinction between any
one of them, — to these we will give their hire, for God is
forgiving and merciful !
The people of the Book will ask thee to bring down for
them a book from heaven; but they asked Moses a greater
thing than that, for they said, ' Show us God openly ' ; but
the thunderbolt caught them in their injustice. Then they
took the calf, after what had come to them of manifest
signs; but we pardoned that, and gave Moses obvious au-
thority. And we held over them the mountain^^ at their
compact, and said to them, ' Enter ye the door adoring ' ; and
we said to them, ' Transgress not on the Sabbath day,' and
we took from them a rigid compact.
But for that they broke their compact, and for their mis-
belief in God's signs, and for their killing the prophets
undeservedly, and for their saying, ' Our hearts are unclr-
cumcised,' — nay, God hath stamped on them their misbelief
so that they cannot believe except a few, — and for their
misbelief, and for their saying about Mary a mighty
calumny, and for their saying, ' Verily, we have killed the
Messiah, Jesus the son of Mary, the apostle of God,' . . .
but they did not kill him, and they did not crucify him,
but a similitude was made for them. And verily, those who
differ about him are in doubt concerning him; they have
no knowledge concerning him, but only follow an opinion.
They did not kill him, for sure ! nay, God raised him up unto
Himself ; for God is mighty and wise" !
Aid there shall not be one of the people of the Book but
2«The Mohammedan legend is that this was done by the angel Gabriel
to terrify the people into obedience.
2* See note 7, Chapter of Imran*s Family.
THE CHAPTER OF WOMEN 997
shall believe in him before his death^^; and on the day ol
judgment he shall be a witness against them.
And for the injustice of those who are Jews have we
forbidden them good things which we had made lawful for
them, and for their obstructing so much the way of God, and
for their taking usury when we had forbidden it, and for
their devouring the wealth of people in vain, — but we have
prepared for those of them who misbelieve a grievous woe.
But those amongst them who are firm in knowledge, and
the believers who believe in what is revealed to thee, let
what is revealed before thee, and the steadfast in prayer,
and the givers of alms, and the believers in God and the
last day, — unco these we will give a mighty hire.
Verily, we have inspired thee as we inspired Noah and the
prophets after him, and as we inspired Abraham, and
Ishmael, and Jacob, and the tribes, and Jesus, and Job, and
Jonas, and Aaron, and Solomon; and to David did we give
Psalms.
Of apostles we have already told thee of some before;
and of apostles some we have not told thee of; —
But Moses did God speak to, speaking; — apostles giving
glad tidings and warning, that men should have no argu-
ment against God, after the apostles, for God is mighty, wise.
But God bears witness to what He has revealed to thee:
He revealed it in His knowledge, and the angels bear witness
too ; though God is witness enough.
Verily, those who misbelieve and obstruct the way of
God, have erred a wide error.
Verily, those who misbelieve and are unjust, God will not
pardon them, nor will He guide them on the road — save the
road to hell, to dwell therein for aye; — that is easy enough
to God !
O ye folk ! the Apostle has come to you with truth from
your Lord : believe then, for it is better for you. But if ye
misbelieve, then God's is what is in the heavens and the
earth, and God is knowing, wise.
O ye people of the Book ! do not exceed in your religion,
nor say against God aught save the truth. The Messiah,
25 This may allude to the time of his death after his second advent, when
jbe shall slay the antichrist.
998 THE KORAN
Jesus the son of Mary, is but the apostle of God and His
Word, which He cast into Mary and a spirit from Him;
believe then in God and His apostles, and say not ' Three/
Have done ! it were better for you. God is only one God,
celebrated be His praise that He should beget a Son ! His
is what is in the heavens and what is in the earth; and God
sufficeth for a guardian.
The Messiah doth surely not disdain to be a servant of
God, nor do the angels who are nigh to Him; and whoso-
ever disdains His service and is too proud, He will gather
them altogether to Himself.
But as for those who believe and do what is right, He
will pay their hire and will give increase to them of His
grace. But as for those who disdain and are too proud,
He will punish them with a grievous woe, and they shall
not find for them other than God a patron or a help.
O ye folk! proof has come to you from your Lord, and
we have sent down to you manifest light. As for those
who believe in God, and take tight hold of Him, He will
make them enter into mercy from Him and grace; and He
will guide them to Himself by a right way.
They will ask thee for a decision ; say, ' God will give you
a decision concerning remote kinship.'
If a man perish and have no child, but have a sister, let
her have half of what he leaves; and he shall be her heir,
if she have no son. But if there be two sisters, let them
both have two thirds of what he leaves; and if there be
brethren, both men and women, let the male have like the
portion of two females. God makes this manifest to you
lest ye err; for God all things doth know.
The Chapter of the Confederates*
In the name of the merciful and compassionate God.
O thou prophet ! fear God and obey not the misbelievers
and hypocrites ; verily, God is ever knowing, wise !
1 When this surah was written Medinah was besieged by a confederation
of the Jewish tribes with the Arabs of Mecca, Ne.grd and Tehamah, at the
instigation of the Jewish tribe of Na^f/ur, whom Mohammed had expelled
from Mecca the year before. The event took place in the fifth year of
the Hi^rah.
THE CHAPTER OF THE CONFEDERATES 999
But follow what thou art inspired with from thy Lord;
verily, God of what you do is ever well aware. And rely
upon God, for God is guardian enough.
God has not made for any man two hearts in his inside;
nor has He made your wives, — whom you back away from, —
your real mother^ ; nor has He made your adopted sons your
real sons. That is what ye speak with your mouths; but
God speaks the truth and He guides to the path !
Call them by their fathers' names; that is more just in
God's sight; but if ye know not their fathers, then they are
your brothers in religion and your clients. There is no
crime against you for what mistakes ye make therein; but
what your hearts do purposely — ^but God is ever forgiving
and merciful.
The prophet is nearer of kin to the believers than them-
selves, and his wives are their mothers. And blood rela-
tions are nearer in kin to each other by the Book of God
than the believers and those who fled'; only your doing
kindness to your kindred, that is traced in the Book.
And when we took of the prophets their compact,* from
thee and from Noah, and Abraham, and Moses, and Jesus
the son of Mary, and took of them a rigid compact, that
He might ask the truth-tellers of their truth. But He has
prepared for those who misbelieve a grievous woe.
O ye who believe ! remember God's favours towards you
when hosts came to you and we sent against them a wind
and hosts* that ye could not see; — and God knew what ye
were doing.
When they came upon you from above you and from
below® you, and when your eyesights were distracted and
your hearts came up into your throats, and ye suspected
God with certain suspicions.
'The Arabs were in the habit of divorcing their wives on certain occa-
sions with the words, * Thy back is to me as my mother's back,' after which
they considered it as unnatural to approach them as though they were
their real mothers. This practice Mohammed here forbids. They used also
to consider their adopted children in the same light as real children of their
body; in forbidding this practice also, Mohammed legalised his marriage
with Zainab, the divorced wife of his freedman Zaid, who was also his
adopted son. ' The Muhagrerln.
♦ See note 13, Chapter of Imran's Family. *^ Of angels.
•On the approach of the confederate army, to the number of 12,000,
Mohammed, by the advice of Seiman the Persian, ordered a^ deep trench
to be dug round Medinah, and himself went out to defend it vyith 3,000
men. The two forces remained for nearly a month in their respective camps
1000 THE KORAN
There were the believers tried and were made to quake
with a severe quaking.
And when the hypocrites and those in whose hearts was
sickness said, ' God and His Apostle have only promised us
deceitfully/ And when a party of them said, ' O people of
Yathreb'^; there is no place for you (here),* return then
(to the city)/ And a part of them asked leave of the
prophet (to return), saying, 'Verily, our houses are de-
fenceless;' but they were not defenceless, they only wished
for flight.
But had they been entered upon from its environs and
then been asked to show treason they would have done so;
but they would only have tarried there a little while/
They had covenanted with God before, that they would
not turn their backs; and God's covenant shall be en-
quired of.
Say, 'Flight shall avail you naught; if ye fly from death
or slaughter, even then ye shall be granted enjoyment only
for a little ! '
Say, ' Who is It that can save you from God, if He wish
you evil, or wish you mercy ? ' but they will not find beside
God a patron or a helper.
Say, ' God knows the hinderers amongst you, and those
who say to their brethren, " Come along unto us,'' and
show but little valour ; — covetous towards you.'^^ When fear
comes thou wilt see them looking towards thee, their eyes
rolling like one fainting with death; but when the fear
has passed away they will assail you with sharp tongues,
covetous of the best."^^ These have never believed, and God
will m^ake vain their works, for that is easy with God.
They reckoned that the confederates would never go
away; and if the confederates should come they would fain
without coming to an actual conflict: until one night a piercing east wind blev;
so violently, and made such disorder in the camp of the besiegers, that a
panic seized upon them, and they retired precipitately. Some of them had
been encamped on the heights to the east of the town, the others in the
lower part of the valley.
^ The ancient name of the city; it was only called *E1 Medinah, 'the city,'
after it had become famous by giving shelter to Mohammed.
^ In the trenches.
» I. e. if the confederates had effected an entry, these half-hearted persons
would have listened to their proposals, and have deserted the prophet.
^^ I. e. chary of helping you, but greedy of the spoils.
^"^ I. e. the best share of the spoils.
THE CHAPTER OF THE CONFEDERATES 1001
be in the desert with the Arabs, asking for news of you!
and if they were amongst you they would fight but little.
Ye had in the Apostle of God a good example for him
who hopes for God and the last day, and who remembers
God much.
And when the believers saw the confederates they said,
• This is what God and His Apostle promised us ; God and
His Apostle are true ! ' and it only increased them in faith
and resignation.
Amongst the believers are men who have been true to
their covenant with God, and there are some who have ful-
filled their vow," and some who wait and have not changed^^
with fickleness.
That God might reward the truthful for their truth, and
punish the hypocrites if He please, or turn again towards
them; — verily, God is forgiving, merciful!
And God drove back the misbelievers in their rage; they
gat no advantage; — God was enough for the believers in
the fight, for God is strong, mighty !
And He drove down those of the people of the Book
who had helped them^* from their fortresses^^ and hurled
dread into their hearts; a part ye slew and ye took captive
a part : and He gave you their land, and their dwellings,
and their property for an inheritance, and a land ye had
not trodden, for God is ever mighty over all.
O thou prophet ! say to thy wives, ^ If ye be desirous
of the life of this world and its adornments, come, I will
give you them to enjoy and I will let you range handsomely
at large ! But if ye be desirous of God and His Apostle
and of the abode of the hereafter, verily, God has prepared
for those of you who do good a mighty hire^®! '
O ye women of the prophet ! whosoever of you commits
manifest fornication, doubled shall be her torment twice;
and that is easy unto God !
" I. e. their vow to fight till they obtained martyrdom.
" I. e. changed their mind.
" I. e. v/bo had helped the confederates.
^^ The Quraithah Jews, whom Mohammed attacked after the siege of
Medinah had been raised, and punished for their treachery in having joined
the confederates although in league with him at the time.
^* Mohammed being annoyed by the demands made by his wives for costly
dresses and the like, offered them the choice of divorce or of being con-
tent with their usual mode of living. They chose the latter.
1002 THE KORAN
But that one of you who is devoted to God and His
Apostle and does right we will give her her hire twice over,
and we have prepared for her a noble provision.
O ye women of the prophet! ye are not like any other
women; if ye fear God then be not too complaisant in
speech, or he in whose heart is sickness will lust after
you; but speak a reasonable speech.
And stay still in your houses and show not yourselves
with the ostentation of the ignorance of yore; and be stead-
fast in prayer, and give alms, and obey God and His
Apostle; — God only wishes to take away from you" the
horror as people of His House and to purify you thoroughly.
And remember what is recited in your houses of the
signs of God and of wisdom; verily, God is subtle and
aware !
Verily, men resigned and women resigned,'® and believing
men and believing women, and devout men and devout
women, and truthful men and truthful women, and patient
men and patient women, and humble men and humble
women, and almsgiving men and almsgiving women, and
fasting men and fasting women, and men who guard their
private parts and women who guard their private parts, and
men who remember God much, and women who remember
Him, — God has prepared for them forgiveness and a mighty
hire.
It is not for a believing man or for a believing woman,
when God and His Apostle have decided an affair, to have
the choice in that affair ; and whoso rebels against God and
His Apostle has erred with obvious error.
And when thou didst say to him God had shown favour
to and thou hadst shown favour to, ' Keep thy wife to
thyself and fear God;' and thou didst conceal in thy soul
what God was about to display ; and didst fear men, though
God is more deserving that thou shouldst fear Him; and
when Zaid had fulfilled his desire to her** we did wed thee
to her that there should be no hindrance to the believers in
''Here the pronoun 5s changed from feminine to masculine, and the
passage is appealed to by the Shiahs as showing the intimate relations that
existed between Mohammed and *Ali, for they say that by * his household *
are particularly meant Fadmah and 'AH. In the next paragraph the femi*
nine is again used.
^ L e. Muslims* >* !• e. divorced net*
THE CHAPTER OF THE CONFEDERATES 1003
the matter of the wives of their adopted sons when they
have fulfilled their desire of them: and so God's bidding to
be done."^
There is no hindrance to the prophet about what God has
ordained for him; — (such was) the course of God with
those who have passed away before, — and God's bidding is
a decreed decree! Those who preach God's messages and
fear Him and fear not any one except God, — but God is ^
good enough at reckoning up. '
Mohammed is not the father of any of your men, but
the Apostle of God, and the Seal of the Prophets; for God
all things doth know !
O ye who believe ! remember God with frequent re-
membrance, and celebrate His praises morning and evening.
He it IS who prays^^ for you and His angels too, to bring
you forth out of the darkness into the light, for He is
merciful to the believers.
Their salutation on the day they meet Him shall be
* Peace ! ' and He has prepared for them a noble hire.
O thou prophet! verily, we have sent thee as a witness
and a herald of glad tidings and a warner, and to call
(men) unto God by His permission, and as an illuminating
lamp.
Give glad tidings then to the believers, that for them is
great grace from God. And follow not the unbelievers and
the hypocrites; but let alone their ill-treatment,^ and rely
upon God, for God is guardian enough.
O ye who believe! when ye wed believing women, and
then divorce them before ye have touched them, ye have no
*'»Zaid was Mohammed's freedman and adopted son. Mohammed had
seen and admired Zaid's wife Zainab, and her husband at once offered to
divorce her: this Mohammed dissuaded him from until the transaction was
sanctioned by the verse. The relations of the Arabs to their adopted chil-
dren were, as has been remarked before, note 2, very strict; and Moham-
med's marriage with Zainab occasioned much scandal among his contempo-
raries. This passage and those at the commencement of the chapter abrogate
all these inconvenient restrictions. Zaid and Abu Laheb are the only two
persons of Mohammed's acquaintance who are mentioned in the Qur'an
by name.
** The same word is used as is rendered * pray ' in all the other passages
in the Qur'an, though the commentators interpret it here as meaning
'bless.' So, too, in the formula which is always used after Mohammed's
name, zalla 'llahu *alaihi wa sallam, * may God^ bless and preserve him ! *
is literally, * may God pray for him and salute him ! *
22 Either, * do not ill-treat them,' or, * take no notice of their ill-treating
thee.'
1004 THE KORAN
term that ye need observe; so make them some provision^
and let them go handsomely at large.
O thou prophet ! verily, we make lawful for thee thy wives
to w^hom thou hast given their hire/* and what thy right
hand possesses''* out of the booty that God has granted thee,
and the daughters of thy paternal uncle and the daughters
of thy paternal aunts, and the daughters of thy maternal
uncle and the daughters of thy maternal aunts, provided they
have fled with thee, and any believing woman if she give
herself to the prophet, if the prophet desire to marry her;
— a special privilege this for thee, above the other believers.
We knew what we ordained for them concerning their
wives and what their right hands possess, that there should
be no hindrance to thee; and God is forgiving, merciful.
Put off^ whomsoever thou wilt of them and take to thy-
self whomsoever thou wilt, or whomsoever thou cravest of
those whom thou hast deposed,^^ and it shall be no crime
against thee. That is nigher to cheering their eyes and that
they should not grieve, and should be satisfied with what
thou dost bring them all; but God knows best v/hat is in
their hearts ; and God is knowing, clement.
It is not lawful to thee to take women after (this), nor to
change them for (other) wives, even though their beauty
please thee; except what thy right hand possesses, for God
is ever watchful over all.
O ye who believe ! do not enter the houses of the prophet,
unless leave be given you, for a meal, — not watching till it is
cooked ! But when ye are invited, then enter ; and when ye
have fed, disperse, not engaging in familiar discourse. Verily,
that would annoy the prophet and he would be ashamed
for your sake,"*^ but God is not ashamed of the truth.^^
-5 I. e. dowry. ^^ Slave girls. ^5 j_ g^ from her turn of conjugal rights.
2* I. e. divorced. ^'^ He would be reluctantly obliged to ask you to leave.
^-^ The tent of an Arab chief is looked upon as a place of general enter-
tainment, and is always besieged by visitors. The advent of a stranger,
or indeed any occasion that demands the preparation of food or any form
of entertainment, is the signal for every adult male of the encampment to
sit around it, and wait tor an invitation to partake of the meal. This
becomes a very serious tax upon the sheikh, as the laws of Arab hospi-
tality imperatively require every person present to be invited to join in
the repast. The translator has often witnessed scenes — especially among
the Arabs of Edom and Moab — which gave a very living significance to
these words of the Qur'an. Mohammed's exceptionally prominent position
irruptions of
Another saying bearing upon the point is traditionally ascribed to him,
exposed him in a peculiar manner to these irruptions of unbidden guests.
Another saying bearing upon the point is traditionally ascribed to hi
z\kr y/iibban tazdad 'hubban, * visit seldom and you will get more love.'
THE CHAPTER OF THE CONFEDERATES 1005
And when ye ask them^* for an article, ask them from
behind a curtain^; that is purer for your hearts and for
theirs. It is not right for you to annoy the prophet of God,
nor to wed his wives after him ever; verily, that is with
God a serious thing.
If ye display a thing or conceal it, verily, God all things
doth know.
There is no crime against them*^ (if they speak unveiled)
to their fathers, or their sons, or their brothers, or their
brothers' sons, or their sisters' sons, or their women, or
what their right hands possess; but let them fear God, —
verily, God is witness over all.
Verily, God and His angels pray for the prophet. O ye
who believe ! pray for him and salute him with a salutation 1
Verily, those who annoy God and His Apostle, God will
curse them in this world and the next, and prepare for
them shameful woe!
And those who annoy the believers for what they have
not earned, such have to bear (the guilt of) calumny and
obvious sin.
O thou prophet! tell thy wives and thy daughters, and
the women of the believers, to let down over them their
outer wrappers; that is nearer for them to be known and
that they should not be annoyed; but God is forgiving,
merciful.
Surely if the hypocrites and those in whose hearts is a
sickness and the insurrectionists in Medinah do not desist,
we will surely incite thee against them. Then they shall not
dwell near thee therein save for a little while. Cursed
wherever they are found, — ^taken and slain with slaughter !
God's course with those who have passed away before:
and thou shalt never find in God's course any alteration.
The folk will ask thee about the Hour ; say, * The knowl-
edge thereof is only with God, and what is to make thee
perceive that the Hour is haply nigh ? '
Verily, God has cursed the misbelievers and has prepared
for them a blaze !
^The prophet's wives.
**The women to the present day always remain behind a curtain which
screens off their part of the tent from the rest, but freely converse with
their husband and his guests, and hand over the dishes and any other
articles that may be required by the company. "^The prophet's wives.
1006 THE KORAN
To dwell therein for ever and for aye ; they shall not find
a patron or a helper !
On the day when their faces shall writhe in the fire they
shall say, * O, would that we had obeyed God and obeyed
the Apostle ! '
And they shall say, 'Our Lord! verily, we obeyed our
chiefs and our great men and they led us astray from the
path ! Our Lord ! give them double torment and curse them
with a great curse ! '
O ye who believe ! be not like those who annoyed Moses ;
but God cleared him of what they said, and he was regarded
in the sight of God.^
O ye who believe! fear God and speak a straightforward
speech. He will correct for you your works, and pardon
you your sins; for he who obeys God and His Apostle has
attained a mighty happiness.
Verily, we offered the trust^ to the heavens and the earth
&nd the mountains, but they refused to bear it, and shrank
from it ; but man bore it : verily, he is ever unjust and igno-
rant. That God may torment the hypocritical men and hypo-
critical women, and the idolaters and idolatresses; and that
God may turn relenting towards the believing men and
believing women; verily, God is ever forgiving, merciful.
The Chapter of Prohibition*
In the name of the merciful and compassionate God.
O thou prophet! wherefore dost thou prohibit what God
has made lawful to thee, craving to please thy wives? but
God is forgiving, compassionate!
'2 The occasion of the revelation of this verse is said to have been that
Mohammed being accused of unfairly dividing certain spoils, said, * God,
have mercy on my brother Moses; he was wronged more than this, and
bore it patiently.* ^s That is, * the faith.* ^
^ This chapter was occasioned by Mohammed's liaison with the Coptic
girl Mary, with whom he lay on the day due to *Ayeshah or *Hafsah. The
latter was greatly enraged, and Mohammed to pacify her swore never to
touch the girl again, and enjoined 'Hafsah to keep the matter secret from
the rest of his wives. She, however, revealed it in confidence to 'Ayeshah;
when Mohammed, annoyed at finding his confidence betrayed, not only
divorced her, but separated himself from his other wives for the space
of a month, which time he passed in Mary's apartment. The chapter is
intended to free him from his oath respecting Mary, and to reprove his
wives for their conduct.
THE CHAPTER OF PROHIBITION 1007
God has allowed you to expiate your oaths; for God is
your sovereign, and He is the knowing, the wise !
And when the prophet told as a secret to one of his wives
a recent event, and when she gave information thereof and
exposed it, he acquainted her with some of it and avoided
part of it. But when he informed her of it, she said, * Who
told thee this ? ' he said, ^ The wise one, the well-aware in-
formed me.
' If ye both turn repentant unto God, — for your hearts
have swerved! — ^but if ye back each other up against him,
— verily, God, He is the sovereign; and Gabriel and the
righteous of the believers, and the angels after that, will
back him up.
* It may be that his Lord if he divorce you will give him
in exchange wives better than you, Muslims, believers, de-
vout, repentant, worshipping, given to fasting — such as have
known men and virgins too.'
O ye who believe ! save yourselves and your families from
the fire, whose fuel is men and stones ; — over it are angels
stout and stern ; they disobey not God in what He bids them,
but they do what they are bidden !
O ye who disbelieve ! excuse not yourselves to-day ; — ^ye
shall only be rewarded for that which ye have done.
O ye who believe ! turn repentant to God with sincere
repentance ; it may be that thy Lord will cover for you
your offences and will bring you into gardens beneath which
rivers flow ! — the day God will not disgrace the Prophet nor
those who believe with him; their light shall run on before
them, and at their right hands ! they shall say, ' Our Lord !
perfect for us our light and forgive us; verily. Thou art
mighty over all ! '
O thou prophet ! fight strenuously against the misbelievers
and hypocrites and be stern towards them; for their resort
is hell, and an evil journey shall it be !
God strikes out a parable to those who misbelieve: the
wife of Noah and the wife of Lot; they were under two
of our righteous servants, but they betrayed them: and they
availed them nothing against God ; and it was said, * Enter
the fire with those who enter.'
And God strikes out a parable for those who believe : the
3008 THE KORAN
wife of Pharaoh, when she said, ' My Lord, build for me
a house with Thee in Paradise, and save me from Pharaoh
and his works, and save me from the unjust people ! '
And Mary, daughter of Imran, who guarded her private
parts, and we breathed therein of our spirit and she verified
the words of her Lord and His books, and was of the devout.
The Chapter of the Table
In the name of the merciful and compassionate God.
O ye who believe ! fulfil your compacts. — Lawful for you
are brute beasts, save what is here recited to you, not allow-
ing you the chase while ye are on pilgrimage; verily, God
ordaineth what He will.
O ye who believe ! do not deem the monuments of God
to be lawful, nor the sacred month, nor the offering, nor its
neck garlands, nor those who sojourn at the sacred house,
craving grace from their Lord and His pleasure.
But when ye are in lawful state again, then chase; and
let not ill-will against the people who turned you from the
Sacred Mosque^ make you transgress ; but help one another
in righteousness and piety, and do not help one another
to sin and enmity; but fear God, — verily, God is keen to
punish.
Forbidden to you is that which dies of itself, and blood,
and the flesh of swine, and that which is devoted to other
than God, and the strangled and the knocked down, and that
which falls down, and the gored, and what wild beasts have
eaten — except what ye slaughter in time — and what is sacri-
ficed to idols,^ and dividing carcases by arrows.^
To-day shall those who disbelieve in your religion despair;
do ye not then fear them, but fear me — To-day is perfected
for you your religion, and fulfilled upon you is my favour,
and I am pleased for you to have Islam for a religion. But
he who is forced by hunger, not inclined wilfully to sin,
verily, God is forgiving, compassionate.
They will ask thee what is lawful for them? say, 'Lawful
^ The Quraish, who sent to meet Mohammed with 1400 men at
'Hudaibiyeh to prevent him from approaching Mecca, a. h. 6.
2 Literally, * stones set up/ Dolmens and the like, which are so common
throughout Arabia. ^ By the game of maisar.
THE CHAPTER OF THE TABLE 1009
for you are good things and what ye have taught beasts of
prey (to catch), training them like dogs; — ye teach them as
God taught you; — so eat of what they catch for you, and
mention the name of God over it, and fear God, for verily,
God is swift in reckoning up/
Lawful for you to-day are good things, and the food of
those to whom the Book has been given is lawful for you,
and your food is lawful for them; and chaste women of
those who believe, and chaste women of those to whom
the Book has been given before you, — when you have given
them their hire, living chastely and not fornicating, and
not taking paramours. But whoso disbelieves in the faith,
of a truth his work is vain, and he shall be in the next life
of those who lose.
O ye who believe ! when ye rise up to prayer wash your
faces, and your hands as far as the elbows, and wipe your
heads, and your feet down to the ankles. And if ye are
polluted, then purify yourselves. But if ye are sick, or on
a journey, or if one of you comes from the privy, or if ye
have touched women and cannot find water, then take fine
surface sand and wipe your faces and your hands therewith.
God does not wish to make any hindrance for you; but he
wishes to purify you and to fulfil his favour upon you; haply
ye may give thanks.
Remember the favour of God to you and His covenant
which He covenanted with you, when ye said, ' We hear and
we obey* ; ' and fear God, verily, God knows the nature of
men's breasts.
O ye who believe ! stand steadfast to God as witnesses
with justice; and let not ill-will towards people make you
sin by not acting with equity. Act with equity, that is nearer
to piety, and fear God; for God is aware of what ye do.
God has promised to those who believe and work right-
eousness, that for them is pardon and a mighty hire. But
those who disbelieve and call our signs lies, these are the
fellows of hell.
O ye who believe ! remember God's favour towards you,
when a people intended to stretch their hands against you,
* Referring to the oath of fidelity which Mohammed's adherents took
at 'Akabah.
HC XLV (17)
1010 THE KORAN
but He withheld their hands from you* ; and upon it God let
believers rely.
God did take a compact from the children of Israel, and
raised up of them twelve wardens; and God said, 'Verily,
I am with you, if ye be steadfast in prayer, and give alms,
and believe in my apostles, and assist them, and lend to
God a goodly loan ; then will I cover your offences and make
you enter gardens beneath which rivers flow: and whoso
disbelieves after that, he hath erred from the level way.'
And for that they broke their compact, we cursed them,
and placed in their hearts hardness, so that they perverted
the words from their places, and forgot a portion of what
they were reminded of.^
But thou wilt not cease to light upon treachery amongst
them, save a few of them; but pardon them and shun them;
verily, God loves the kind.
And of those who say, 'Verily, we are Christians,' we
have taken a compact ; but they have forgotten a portion of
what they were reminded of; wherefore have we excited
amongst them enmity and hatred till the resurrection day;
but God will tell them of what they have done.
O ye people of the Book! our Apostle has come to you
to explain to you much of what ye had hidden of the Book,
and to pardon much. There has come to you from God a
light, and a perspicuous Book; God guides thereby those
who follow His pleasure to the way of peace, and brings them
into a right way.
They misbelieve who say, 'Verily, God is the Messiah
the son of Mary;' say, 'Who has any hold on God, if he
wished to destroy the Messiah the son of Mary, and his
mother, and those who are on earth altogether?'
God's is the kingdom of the heavens and the earth and
what is between the two ; He createth what He will, for God
is mighty over all !
But the Jews and the Christians say, 'We are the sons
of God and His beloved.' Say, ' Why then does He punish
you for your sins? nay, ye are mortals of those whom He
» Various stories are told in explanation of this passage, but they are
all obviously apocryphal, the angel Gabriel intervening to prevent some
mischief either to the Apostle or his followers.
«That is, the text foretelling the coming of Mohammed.
THE CHAPTER OF THE TABLE 1011
has created! He pardons whom He pleases, and punishes
whom He pleases; for God's is the kingdom of the heavens
and the earth, and what is between the two, and unto Him
the journey is/
O people of the Book! our Apostle has come to you, ex-
plaining to you the interval of apostles ; lest ye say, * There
came not to us a herald of glad tidings nor a warner/ But
there has come to you now a herald of glad tidings and a
Warner, and God is mighty over all !
When Moses said to his people, ' O my people ! remember
the favour of God towards you when He made amongst
you prophets, and made for you kings, and brought you
what never was brought to anybody in the worlds. O my
people ! enter the Holy Land which God has prescribed for
you; and be ye not thrust back upon your hinder parts and
retreat losers :' They said, ' O Moses ! verily, therein is a
people, giants; and we will surely not enter therein until
they go out from thence; but if they go out then we will
enter in/ Then said two men of those who fear, — God had
been gracious to them both, — * Enter ye upon them by the
door, and when ye have entered it, verily, ye shall be vic-
torious; and upon God do ye rely if ye be believers/ They
said, ' O Moses ! we shall never enter it so long as they
are therein; so, go thou and thy Lord and fight ye twain;
verily, we will sit down here/ Said he, * My Lord, verily,
I can control only myself and my brother; therefore part
us from these sinful people/ He said, * Then, verily, it is
forbidden them; for forty years shall they wander about in
the earth; so vex ^ot thyself for the sinful people/
Recite to them the story of the two sons of Adam ; truly
when they offered an offering and it was accepted from one
of them, and was not accepted from the other, that one said,
' I will surely kill thee ; * he said, * God only accepts from
those who fear. If thou dost stretch forth to me thine
hand to kill me, T will not stretch forth mine hand to kill
thee; verily, I fear God the Lord of the worlds; verily, I
wish that thou mayest draw upon thee my sin and thy sin,
and be of the fellows of the Fire, for that is the reward of
the unjust/ But his soul allowed him to slay his brother,
and he slew him, and in the morning he was of those who
1012 THE KORAN
lose. And God sent a crow to scratch in the earth and
show him how he might hide his brother's shame, he said,
* Alas, for me ! Am I too helpless to become like this crow
and hide my brother's shame ? ' and in the morning he was
of those who did repent.
For this cause have we prescribed to the children of
Israel that whoso kills a soul, unless it be for another soul
or for violence in the land, it is as though he had killed men
altogether; but whoso saves one, it is as though he saved
men altogether.
Our apostles came to them with manifest signs; then,
verily, many of them did after that commit excesses in the
earth.
The reward of those who make war against God and His
Apostle, and strive after violence in the earth, is only that
they shall be slaughtered or crucified, or their hands cut off
and their feet on alternate sides, or that they shall be ban-
ished from the land; — that is a disgrace for them in this
world, and for them in the next is mighty woe; save for
those who repent before ye have them in your power, for
know ye that God is forgiving, merciful.
O ye who believe ! fear God and crave the means to ap-
proach Him, and be strenuous in His way, haply ye will
prosper then.
Verily, those who disbelieve, even though they had what
is in the earth, all of it, and the like thereof with it, to
offer as a ransom from the punishment of the resurrection
day, it would not be accepted from them; but for them is
grievous woe. They may wish to go forth from the Fire,
but they shall not go forth therefrom, for them is lasting
woe.
The man thief and the woman thief, cut off the hands of
both as a punishment, for that they have erred ;— an example
from God, for God is mighty, wise.
But whoso turns again after his injustice and acts aright,
verily, God will turn to him, for, verily, God is forgiving,
merciful.
Do ye not know that God, His is the kingdom of the
heavens and the earth; He punishes whom He pleases, and
forgives whom He pleases, for God is mighty over all ?
THE CHAPTER OF THE TABLE 1013
O thou Apostle ! let not those grieve thee who vie in mis*
•belief; or those who say with their mouths * We believe/
but their hearts do not believe; or of those who are Jews,
listeners to a lie, — listeners to other people, but who come
not to thee. They pervert the words from their places and
say, ' If this is what ye are given, take it ; but if ye are not
given it, then beware ! ' but he whom God wishes to mislead,
thou canst do nothing with God for him; these are those
whose hearts God wishes not to purify, for them in this
world is disgrace, and for them in the next is mighty woe,
— listeners to a lie, eaters of unlawful things !
But if they come to thee, then judge between them or
turn aside from them; but if thou turnest aside from them
they shall not harm thee at all, but if thou judgest, then
judge between them with justice, verily, God loves the just.
But how should they make thee their judge, when they have
the law wherein is God's judgment? Yet they turn back
after that, for they do not believe.
Verily, we have revealed the law in which is guidance and
light; the prophets who were resigned did judge thereby
those who were Jews, as did the masters and doctors by what
they remembered of the Book of God and by what they
were witnesses of. Fear not men, but fear me, and sell not
my signs for a little price; for whoso will not judge by
what God has revealed, these be the misbelievers.
We have prescribed for thee therein *a life for a life,
and an eye for an eye, and a nose for a nose, and an ear
for an ear, and a tooth for a tooth, and for wounds re-
taliation;' but whoso remits it, it is an expiation for him,
but he whoso will not judge by what God has revealed, these
be the unjust.
And we followed up the footsteps of these (prophets)
with Jesus the son of Mary, confirming that which was be-
fore him and the law, and we brought him the gospel,
wherein is guidance and light, verifying what was before it
of the law, and a guidance and an admonition unto those
who fear.
Then let the people of the gospel judge by that which is
revealed therein, for whoso will riot judge by what God has
revealed, these be the evildoers.
1014 THE KORAN
We have revealed to thee the Book in truth verifying
what was before it, and preserving it; judge then between
them by what God has revealed, and follow not their lusts,
turning away from what is given to thee of the truth.
For each one of you have we made a law and a pathway;
and had God pleased He would have made you one nation,
but He will surely try you concerning that which He has
brought you. Be ye therefore emulous in good deeds; to
God IS your return altogether, and He will let you know
concerning that wherein ye do dispute.
Wherefore judge thou between them by what God has re-
vealed, and follow not their lusts ; but beware lest they mis-
lead thee from part of what God has revealed to thee; yet
if they turn back, then know that God wishes to fall on them
for some sins of theirs, — verily, many men are evildoers.
Is it the judgment of the Ignorance they crave^? but who
IS better than God to judge for people who are sure?
O ye who believe! take not the Jews and Christians for
your patrons: they are patrons of each other; but whoso
amongst you takes them for patrons, verily, he is of them,
and, verily, God guides not an unjust people.
Thou wilt see those in whose hearts is a sickness vieing
with them ; they say, * We fear lest there befall us a reverse.*
It may be God will give the victory, or an order from Him-
self, and they may awake repenting of what they thought in
secret to themselves.
Those who believe say, *Are these they who swore by
God with their most strenuous oath that they were surely
with you ? * — their works are in vain and they shall wake the
losers.
O ye who believe! whoso is turned away from his re-
ligion — God will bring (instead) a people® whom He loves
and who love Him, lowly to believers, lofty to unbelievers,
strenuous in the way of God, fearing not the blame of him
who blames. That is God's grace ! He gives it unto whom
He pleases, for God both comprehends and knows.
God only is your patron, and His Apostle and those who
believe, who are steadfast in prayer and give alms, bowing
'The time before the Mohammedan dispensation is always so called.
'I. e. to take his place.
down. Whoso taketh as patrons God and His apostles and
those who believe; — verily, God's crew, they are victorious!
O ye who believe! take not for patrons those who take
your religion for a jest or a sport, from amongst those who
have been given the Book before and the misbelievers ; but
fear God if ye be believers. Nor those who, when ye call
to prayer, take it for a jest and a sport; that is because they
are a people who do not understand.
Say, 'O people of the Book! do ye disavow us, for aught
but that we believe in God, and what was revealed to us
before, and for that most of you are evildoers?'
Say, * Can I declare unto you something worse than retri-
bution from God?' Whomsoever God has cursed and been
wroth with — and he has made of them apes and swine —
and who worship Tkghut, they are in a worse plight and are
more erring from the level path. When they come to you
they say, * We believe f but they entered in with unbelief, *
and they went out therewith, and God knows best what they
did hide.
Thou wilt see many of them vieing in sin and enmity, and
in eating unlawful things, — evil is it that they have done.
The masters and their doctors prohibit them from speaking
sin and eating unlawful things, — evil is what they have
performed.
The Jews say, * God's hand is fettered;* their hands are
fettered and they are cursed for what they said; nay! His
hands are outspread. He expends how He pleases ! and that
which has been sent down to thee from thy Lord will surely
increase many of them in their rebellion and misbelief, for
we have cast amongst them enmity and hatred till the resur-
rection day. Whenever they light a fire* for war, God puts
it out ; they strive for corruption in the earth, but God loves
not the corrupt.
But did the people of the Book believe and fear, we would
cover their offences, and we would make them enter into
gardens of pleasure; and were they steadfast in the law and
the gospel, and what has been sent down to them from their
Lord, they should eat from above them and below them.
®The ancient Arabs always lit a beacon-fire as a proclamation of war.
)r a notice of the approach of an enemy.
1016 THE KORAN
Amongst them are a nation who are moderate, but many of
them — bad is what they do.
O thou Apostle ! preach what has been revealed to thee
from thy Lord; if thou do it not thou hast not preached His
message, and God will not hold thee free from men; for
God guides not people who misbelieve.
Say, * O people of the Book ! ye rest on naught until ye
stand fast by the law and the gospel, and what is revealed
to you from your Lord.' But what has been revealed to
thee from thy Lord will of a surety increase many of them
in rebellion and misbelief, vex not thyself then for a people
who misbelieve.
Verily, those who believe and those who are Jews, and the
Sabseans, and the Christians, whosoever believes in God and
the last day, and does what is right, there is no fear for
them, nor shall they grieve.
We took a compact of the children of Israel, and we sent
to them apostles; every time there came to them an apostle
with what their souls loved not, a part of them they did call
liars and a part of them they slew.
And they reckoned that there would be no disturbance;
but they were blind and deaf! and then God turned again
towards them : and then many amongst them were blind and
deaf ! but God saw what they did.
They misbelieve who say, ' Verily, God is the Messiah the
son of Mary;' but the Messiah said, *0 children of Israel!
worship God, my Lord and your Lord;' verily, he who as-
sociates aught with God, God hath forbidden him Paradise,
and his resort is the Fire, and the unjust shall have none to
help them.
They misbelieve who say, * Verily, God is the third of
three;' for there is no God but one, and if they do not
desist from what they say, there shall touch those who mis-
believe amongst them grievous woe.
Will they not turn again towards God and ask pardon of
Him? for God is forgiving and merciful.
The Messiah the son of Mary is only a prophet: prophets
before him have passed away; and his mother was a con-
fessor ; they used both to eat food. — See how we explain to
them the signs, yet see how they turn aside !
THE CHAPTER OF THE TABLE 1017
Say, 'Will ye serve, other than God, what can neither
hurt you nor profit you?' but God, He both hears and knows.
Say, ' O people of the Book ! exceed not the truth in your
religion, and follow not the lusts of a people who have erred
before, and who lead many astray, and who go away from
the level path/
Those of the children of Israel who disbelieved were
cursed by the tongue of David and Jesus the son of Mary;
that is because they rebelled and did transgress; they would
not desist from the wrong they did; evil is that which they
did. Thou wilt see many of them taking those who dis-
believe for their patrons; evil is that which their souls have
sent before them, for God's wrath is on them, and in the
torment shall they dwell for aye. But had they believed in
God and the prophet, and what was revealed to him, they
had not taken these for their patrons ; but many of them are
evildoers.
Thou wilt surely find that the strongest in enmity against
those who believe are the Jews and the idolaters; and thou
wilt find the nearest in love to those who believe to be those
who say, ' We are Christians ;' that is because they are
amongst them priests and monks, and because they are
not proud.
And when they hear what has been revealed to the
prophet, you will see their eyes gush with tears at what
they recognize as truth therein ; and they will say, ' O our
Lord ! we believe, so write us down amongst the witnesses.
Why should we not believe in God and the truth that is
given to us, nor desire that our Lord should make us enter
with the upright people?'
Therefore has God rewarded them, for what they said,
with gardens beneath which rivers flow, to dwell therein for
aye; that is the reward of those who do good; but those
who disbelieve and say our signs are lies, they are the
fellows of hell.
O ye who believe ! forbid not the good things which God
has made lawful for you, nor transgress; verily, God loves
not the transgressors.
But eat of what God has provided you lawfully of good
things; and fear God, in whom ye believe.
1018 THE KORAN
God will Jiot catch you up for a casual word in your oaths,
but He will catch you up for having what ye make deliberate
oaths about; and the expiation thereof is to feed ten poor
men with the middling food ye feed your families withal, or
to clothe them, or to free a neck^®; but he who has not the
means, then let him fast three days. That is the expiation
of your oaths, when ye have sworn to keep your oaths; thus
does God explain to you His signs, — haply ye may be
grateful,
O ye who believe! verily, wine, and el maisar," and
statues," and divining (arrows) are only an abomination of
Satan's work; avoid them then that haply ye may prosper.
Satan only desires to place enmity and hatred between you
by wine and maisar, and to turn you from the remembrance
of God and from prayer; but will ye not desist, and obey
God, and obey the apostles, and beware, for if ye turn
back then know that our Apostle has only his message
to preach?
There is no crime in those who believe and do right, for
having tasted food, when they fear God, and believe, and
do what is right, and then fear Him, and believe, and then
fear, and do good, for God loves those who do good.
O ye who believe ! God will try you with something of
the game that your hands and your lances take, that God may
know who fears Him in secret; and whoso transgresses
after that, for him is grievous woe.
O ye who believe ! kill not game while ye are on pilgrim-
age. But he amongst you who kills it purposely, his com-
pensation is the like of that which he has killed, in sheep^^
of which two equitable persons amongst you shall be judge—
an offering brought to the Kaabah ; or as an expiation, the
food of poor persons, or an equivalent thereof in fasting,
that he may taste the evil result of his deed. God pardons
bygones; but whoso returns, God will take vengeance on
him, for God is mighty and the avenger.
Lawful for you is the game of the sea, and to eat thereof;
a provision for you and for tr?ivellers; but forbidden you is
^®I. e. from the yoke of captivity. '• See note 3, above.
^2 This has-been thought by strict Mussulmans to exclude the game of
chess. Sunnis, however, play the game with plain pieces like draftSf
though Persians and Indians are not so scrupulous.
JKE CHAPTER OF THE TA15LE lOlS
tfie game of the land while ye are on pilgrimage; so fear
God to whom ye shall be gathered.
God has made the Kaabah, the sacred House, to be a
station for men, and the sacred month, and the offering and
its neck garland; this is that ye may know that God
knows what is in the heavens and what is in the earth,
and that God knows all things. Know that God is keen
to punish, but that God is forgiving, merciful.
The Apostle has only to preach his message, but God
knows what ye show and what ye hide.
Say, *The vile shall not be deemed equal with the good,
although the abundance of the vile please thee.' Fear God
then, O ye who have minds ! haply ye may prosper.
O ye who believe ! ask not about things which if they be
shown to you will pain you ; but if ye ask about them when
the (whole) Qur'an is revealed, they shall be shown to you.
God pardons that, for God is forgiving and clement. People
before you have asked about that, yet on the morrow did
they disbelieve therein.
And God has not ordained any Ba*hirah or Saibah, nor
Wazilah nor * Hami," but those who misbelieve invent a lie
against God, for most of them do not understand.
And when it is said to them, * Come round to what God
has revealed unto His Apostle,' they say, * Enough for us
is what we found our fathers agreed upon.' What 1 though
their fathers knew nothing and were not guided.
O ye who believe! mind yourselves; he who errs can do
you no hurt when ye are guided: unto God is your return
altogether, and He will declare to you that which ye do
not know.
O ye who believe! let there be a testimony between you
* These were the names given to certain animals which were marked
and allowed to graze at liberty. Ba'hirah was the name given to a
camel which had had ten young ones; her ear was then slit and she was
turned loose to feed. When she died her flesh was eaten by the men
only, the women being forbidden to touch it. There were, however,
cases in which any she-camel was so called and treated. Saibah signifies
merely a camel turned loose, her being so turned out was generally ^ in
fulfilment of a vow. Wazilah was a term applied to any cattle, including
sheep and goats, and generally meant a^ beast who had brought forth a
male and female at the seventh parturition. *Hami was a stallion camel
which, after begetting ten young ones, was turned loose. As all these
customs were connected with the idolatrous superstitions of the pagan
Arabs, and tended to keep alive the rites and beliefs of paganism, Moham-
med forbade them, with other similar superstitions.
1020 THE KORAN
when any one of you is on the point of death — at the time
he makes his will — two equitable persons from amongst you ;
or two others from some other folk, if ye be knocking about
in the land, and the calamity of death befall you; ye shall
shut them both up after prayer, and they shall both swear
by God, if ye doubt them, (saying), * We will not sell (our
testimony) for a price, though it were to a relative, nor
will we hide God's testimony, verily, then, we should be
among sinners/ But if it shall be lit upon that they too
have deserved the imputation of sin, then let two others
stand up in their place with those who think them deserving
of the imputation, the nearest two in kin, and they shall both
swear by God, * Indeed, our testimony is truer than the testi-
mony of those two, and we have not transgressed, for then
we should surely be of the unjust:^ thus is it easier for
men to bear testimony according to the purport thereof,
else must they fear lest an oath be given to rebut their own
oath; but let them fear God and listen, for God guides not
the people who do ill.
On the day when God shall assemble the apostles and
shall say, * How were ye answered?' they will say, * We
have no knowledge; verily, thou art He who knoweth the
unseen/
When God said, ' O Jesus, son ol Mary ! remember my
favours towards thee and towards thy mother, when I aided
thee with the Holy Ghost, till thou didst speak to men in
the cradle and when grown up.
*And when I taught thee the Book and wisdom and the
law and the gospel; when thou didst create of clay, as it
were, the likeness of a bird, by my power, and didst blow
thereon, it became a bird ; and thou didst heal the blind from
birth, and the leprous by my permission; and when thou
didst bring forth the dead by my permission ; and when I did
ward off the children of Israel from thee, when thou didst
come to them with manifest signs, and those who misbelieved
amongst them said, " This is naught but obvious magic."
' And when I inspired the apostles that they should believe
in him and in my Apostle, they said, "We believe; do thou
bear witness that we are resigned." ^
When the apostles said, *0 Jesus, son of Mary! is thy
THE CKAPTER OF THE TABLE 10211
Lord able to send down to us d table from heaven ? ' he said,
* Fear God, if ye be believers;' and they said, * We desire
to eat therefrom that our hearts may be at rest, and that we
may know that what thou hast told us is the truth, and that
we may be thereby amongst the witnesses/ Said Jesus the
son of Mary, * O God, our Lord ! send down to us a table
from heaven to be to us as a festival, — to the first of us
and to the last, and a sign from Thee, — and grant us pro-
vision, for Thou art the best of providers.'
God said, * Verily, I am about to send it down to you ;
but whoso disbelieves amongst you after that, verily, I will
torment him with the torment which I have not tormented
any one with in all the worlds.'
And when God said, ' O Jesus, son of Mary ! is it thon
who didst say to men, take me and my mother for two gods,
beside God?' He said, 'I celebrate Thy praise! what ails
me that I should say what I have no right to ? If I had said
it. Thou wouldst have known it; Thou knowest what is in
my soul, but I know not what is in Thy soul ; verily, Thou
art one who knoweth the unseen. I never told them save
what Thou didst bid me, — " Worship God, my Lord and your
Lord,'' and I was a witness against them so long as I was
amongst them; but when Thou didst take me away to
thyself Thou wert the watcher over them, for Thou art
witness over all. If Thou shouldst punish them, verily, they
are Thy servants; if Thou shouldst forgive them, verily,
Thou art the mighty and the wise.' God said, * This is the
day when their confession shall profit the confessors, for
them are gardens beneath which rivers flow, to dwell therein
for ever and for aye.'
God is well pleased with them, and they well pleased with
Him; that is the mighty happiness.
God's is the kingdom of the heavens, and the earth, and
all that is therein, and He is mighty over all.
THE PUBLISHERS OF THE HAR-
VARD CLASSICS • DR. ELIOT'S
FIVE-FOOT SHELF OF BOOKS • ARE
PLEASED TO ANNOUNCE THE
PUBLICATION OF
THE JUNIOR CLASSICS
A LIBRARY FOR BOYS AND GIRLS
The Junior Classics constitute a set
of books whose contents will delight
children and at the same time
satisfy the legitimate ethical require-
ments of those who have the children's
best interests at heart."
CHARLES W. ELIOT
THE COLLIER PRESS • NEW YORK
P • F • COLLIER fff SON
BRIGHAM YOUNG UNIVERSITY
3 1197 006
7 3956
