one nor the other can be identified as precisely the original formula of the first Buddhists. He only determines that, metrically and grammatically, it shows itself to have been current in a popular dialect before being fashioned into a classical form. CHAPTER VI. "Horizon there was none, But vast infinitude Spread over and below."-ALFORD. To follow Sakya-muni through all the tales which have been recorded, would only be to mystify the subject; but we shall do well to note how he is said to have passed his life under the protection of contemporary kings, and then to rehearse shortly the closing scenes of his life, as related in the legends and poetry of Buddhist religious romance. Sakya-muni's friend and patron, Bimbisara of Rajagriha, was murdered by his son Ajatasatra, and the new King commencing his reign in hostility to Buddhists, the "great ascetic" left his dominions and lived almost entirely at Sravasti, in Kosala. Prasenajit, the King of Kosala, was a friend, and probably connection, of Sakya-muni's father, and through his friendly mediation Sakya was induced once more to visit his native place. A large Vihara was erected in a banyan grove for the occasion, and each family of the Sakya tribe sent one member as a disciple or follower. This is only related as a passing visit; and Sakyamuni appears to have lived again at Kosala, until King Prasenajit was dethroned by his son, and the new King made war upon Sakya's native city, Kapila-vastu. He returned to Magadha, in which country Prasenajit had taken refuge; but this King died soon afterwards, from eating immoderately of turnips, and then indulging too freely in draughts of spring water.* Ajatasatra, the King of Magadha, had now relaxed his hostility to Buddhism; and it seems suddenly to have occurred to him that the sagacious Sakya-muni might assist in manoeuvring him into possession of the neighbouring town of Vesali. To effect this object he sent his prime minister to visit Sakya, and the conversation which ensued is given in detail. Vesali was a city famed for the beauty of its gardens, its baths, jewels, horse-furniture and sports.† The government was carried on by a confederation called Lichhawi Rulers (or Vriji Princes), and its constitution was something peculiar to itself. Marriage was forbidden, and high rank attached to the lady who held office as Chief of Courtesans. The affairs of government were discussed in Assemblies of Elders, governed by traditional laws and books, as in other Hindu republics; but the criminal proceedings differed. If the Council convicted any one of crime, they sent him to the Mahamatra, or chief officer of justice; and if this second authority thought him innocent, he was acquitted; but if the Mahamatra confirmed the decision of the Council, he * Csoma Korösi, As. Res., vol. xx., p. 87. + J. A. S. B., vol. vii., p. 992. was given over to the Professor of Law and four other officers in succession, the final verdict resting with the King.* By this we may understand that, like all republics in India, they paid taxes to the King who "protected them ;" and to this King appeal was made in cases of emergency. Ajatasatra wished however to obtain more complete dominion over Vesali, and concocted a plan with Sakya-muni for producing internal dissension, which led ultimately to the accomplishment of his wishes. The great ascetic felt now that his life was drawing to a close; and soon after his interview with the King's minister he assembled the members of the Vihara in which he was living, on the Vulture Mountain, near Rajagriha, and made them farewell discourses in preparation of his moving to the place in which it was destined he should die, or, in Buddhist language, obtain nirvana. At Patna, then no more than a village, he was lodged in the new Rest-house, built by Ajatasatra for the accommodation of his messengers.† When he arrived at Vesali he was lodged in a garden belonging to the Chief of Courtesans, and received a visit from this grand lady, who drove out to see him, attended by her suite in stately carriages. Having approached and bowed down, she took her seat on one side of him and listened to a discourse on dharma. She then requested him to accept a repast which she would prepare the next day for him and his disciples; and having obtained his consent, signified by silence, she rose from her seat, bowed down, walked three times round him, and departed. On entering the town she met the Rulers of Vesali, gorgeously * J. A. S. B., vol. vii. p. 993, note; Lassen, vol. ii. p. 80. apparelled; but their equipages made way for hers. They asked her to resign to them the honour of entertaining Sakya-muni; but she refused, and the great man himself, when solicited by the Rulers in person, also refused to break his engagement with the lady. It was now the season of Varsha, or rains; and telling his followers to accept invitations from the neighbouring inhabitants, Sakya-muni retired with Ananda to the Cocksfoot Vihara, not far from Vesali. Whilst there he was seized with illness, and although he in a great measure recovered, he felt that at his advanced age and with his infirmities he could not long survive. He called the members of the Vihara together, and told them that within three months he should realize nirvana; and then exhorted them to renounce passion, keep their thoughts under subjection, adhere to dharma, and, "escaping the eternity of transmigration, achieve the extinction of misery." A little to the north of Vesali, he visited a place called Pawa, where Chundo, a goldsmith, lodged him in a mango-grove; and, according to the Ceylon narrative, he there ate pork at his own particular request, and, according to his own prediction and expectation, was taken ill, and felt it necessary to hasten his journey to Kusinara, a town on the Bhagirathi, near which he wished to breathe his last. When he reached the forests of Tirhut (to this day famous for their timber), "the Saul-trees shed flowers, although it was not the season for them to be in blossom, the air rang with heavenly music, and perfumes were showered from the sky. The aged teacher laid himself on his left side, and desired the disciple who stood in front fanning him to stand aside, because the Devatas of ten thousand worlds, who hovered in |