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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
186 FO-SHO-HING-TSAN-KING. II, 8. kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!’ 606 Thus thinking of her son—her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face, 607 Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like picturedfolk. 608 And now Yasodhar4, deeply chiding, spoke thus to Kandaka : ‘Where now dwells he, who ever dwells within my mind? 609 ‘You two went forth, the horse a third, but now two only have returned! My heart is utterly o’erborne with grief, filled with anxious thoughts, it cannot rest. 610 ‘And you deceitful man! Untrustworthy and false associate! evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears! 611 ‘Escorting him in going; returning now with wails! Not one at heart—but in league against him—openly constituted a friend and well-wisher, concealing underneath a treacherous purpose; 612 ‘So thou hast caused the sacred prince to go forth once and not return again! No questioning the joy you feel! Having done ill you now enjoy the fruit; 613 ‘Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship. Openly professing sweetness and light, inwardly a scheming and destructive enemy. 614 II, 8 THE GENERAL GRIEF OF THE PALACE. 87 ‘And now this royal and kingly house, in one short morn is crushed and ruined! All these fair and queen-like women, with grief oerwhelmed, their beauty marred, 615 ‘Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief! Even the queen (M4y4) when in life, resting herself on him, as the great snowy mountains 616 ‘Repose upon the widening earth, through grief in thought of what would happen, died. How sad the lot of these—within these open lattices—these weeping ones, these deeply wailing! 617 ‘Born in another state than hers in heaven}, how can their grief be borne!’ Then speaking to the horse she said, ‘Thou unjust! what dullness this—to carry off a man, 618 ‘As in the darkness some wicked thief bears off a precious gem. When riding thee in time of battle, swords, and javelins and arrows, 619 ‘None of these alarmed or frighted thee! But now what fitfulness of temper this’, to carry off by violence, to rob my soul of one, the choicest jewel of his tribe. 620 ‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621 ‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice
2620 ‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621 ‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice 1 This line is obscure; it may be paraphrased thus, ‘If she in bearing her son brought about her own death, but yet is now born in heaven, how shall these bear their grief, or shall this grief (of losing him) be borne by these!’ ® Or, ‘how unendurable then your present conduct!’ 88 FO-SHO-HING-TSAN-KING, II, 8 had sounded loud, and roused the palace inmates from their sleep, 622 ‘If then they had awoke and slumbered not, there would not have ensued the present sorrow.’ Kandaka, hearing these sorrowful words, drawing in his breath and composing himself, 623 Wiping away his tears, with hands clasped together, answered : ‘Listen to me, I pray, in self-justification—be not suspicious of, nor blame the royal? horse, nor be thou angry with me either. 624 ‘For in truth no fault has been committed (by us). It is the gods who have effected this. For I, indeed, extremely reverenced the king’s command, it was the gods who drove him to the solitudes, 625 ‘Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound?, his feet scarce touched the earth! 626 ‘The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?’ 627 Yasodhar4 hearing these words, her heart was lost in deep consideration®! the deeds accomplished by the gods could not be laid to others’ charge‘, as faults; 628 And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad com- 1 The white horse. ® They caused no sound (to be heard). 5’ See above, p. 69, n. 3. * Or, to their charge, i.e. to the charge of Kandaka or the horse. 11,8 THE GENERAL GRIEF OF THE PALACE. 89 plaints, ‘That the two ringed-birds! (doves) should be divided! 629 ‘Now, she cried, ‘my stay and my support is lost, between those once agreed in life (religious life), separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life? 630 ‘In olden days the former conquerors (Ginas ?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains. 631 ‘And now, that he should have deserted me! and what is the religious state he seeks! the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632 ‘And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633
3the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632 ‘And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633 ‘Is it that you saw me jealous, and so turned against me! that you now seek some one free from 1 Or, ‘that two birds;’ it may be doves; or perhaps the symbol eG is an error for BA, meaning the ‘double-headed bird’ This double-headed bird is often alluded to in Buddhist books, as in the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380). The origin of the story may be perhaps found in the myth of Yama and Yanmt. 2 It may be ‘ religious life,’ but it can as well refer to the common aim of life; as, for example, in the case of the double-headed bird, both heads having one object, viz. the care of the body. ® Literally, ‘the sacrificial code of the Brahman requires husband and wife to act together.’ 90 FO-SHO-HING-TSAN-KING, II, 8. jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph'! 634 ‘But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife! 635 ‘Why does not Rahula fondly repose upon? your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart! 636 ‘The glory and the pride of all your tribe®, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile*! 637 ‘My heart is gone! and all my strength! my lord has fled, te wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.’ 638 Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint, 639 Her breath grew less, and sinking thus, she fell asleep upon the dusty ground! The palace ladies seeing this, were wrung with heartfelt sorrow, 640 Just as the full-blown lily, struck by the wind and hail, is broken down and withered. And now the 1 £A Devt of the Pure abode.’ The idea seems to be that, finding Yasodharé less pure than a Devi, he had gone to seek the company of one of these. * Or, below your knee, i.e. sitting or fondling around the knee. Or, the full-brightness of your illustrious family. * «Your child not yet a boy.’ II, 8. THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641 And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
186 FO-SHO-HING-TSAN-KING. II, 8. kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!’ 606 Thus thinking of her son—her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face, 607 Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like picturedfolk. 608 And now Yasodhar4, deeply chiding, spoke thus to Kandaka : ‘Where now dwells he, who ever dwells within my mind? 609 ‘You two went forth, the horse a third, but now two only have returned! My heart is utterly o’erborne with grief, filled with anxious thoughts, it cannot rest. 610 ‘And you deceitful man! Untrustworthy and false associate! evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears! 611 ‘Escorting him in going; returning now with wails! Not one at heart—but in league against him—openly constituted a friend and well-wisher, concealing underneath a treacherous purpose; 612 ‘So thou hast caused the sacred prince to go forth once and not return again! No questioning the joy you feel! Having done ill you now enjoy the fruit; 613 ‘Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship. Openly professing sweetness and light, inwardly a scheming and destructive enemy. 614 II, 8 THE GENERAL GRIEF OF THE PALACE. 87 ‘And now this royal and kingly house, in one short morn is crushed and ruined! All these fair and queen-like women, with grief oerwhelmed, their beauty marred, 615 ‘Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief! Even the queen (M4y4) when in life, resting herself on him, as the great snowy mountains 616 ‘Repose upon the widening earth, through grief in thought of what would happen, died. How sad the lot of these—within these open lattices—these weeping ones, these deeply wailing! 617 ‘Born in another state than hers in heaven}, how can their grief be borne!’ Then speaking to the horse she said, ‘Thou unjust! what dullness this—to carry off a man, 618 ‘As in the darkness some wicked thief bears off a precious gem. When riding thee in time of battle, swords, and javelins and arrows, 619 ‘None of these alarmed or frighted thee! But now what fitfulness of temper this’, to carry off by violence, to rob my soul of one, the choicest jewel of his tribe. 620 ‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621 ‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice
2620 ‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621 ‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice 1 This line is obscure; it may be paraphrased thus, ‘If she in bearing her son brought about her own death, but yet is now born in heaven, how shall these bear their grief, or shall this grief (of losing him) be borne by these!’ ® Or, ‘how unendurable then your present conduct!’ 88 FO-SHO-HING-TSAN-KING, II, 8 had sounded loud, and roused the palace inmates from their sleep, 622 ‘If then they had awoke and slumbered not, there would not have ensued the present sorrow.’ Kandaka, hearing these sorrowful words, drawing in his breath and composing himself, 623 Wiping away his tears, with hands clasped together, answered : ‘Listen to me, I pray, in self-justification—be not suspicious of, nor blame the royal? horse, nor be thou angry with me either. 624 ‘For in truth no fault has been committed (by us). It is the gods who have effected this. For I, indeed, extremely reverenced the king’s command, it was the gods who drove him to the solitudes, 625 ‘Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound?, his feet scarce touched the earth! 626 ‘The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?’ 627 Yasodhar4 hearing these words, her heart was lost in deep consideration®! the deeds accomplished by the gods could not be laid to others’ charge‘, as faults; 628 And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad com- 1 The white horse. ® They caused no sound (to be heard). 5’ See above, p. 69, n. 3. * Or, to their charge, i.e. to the charge of Kandaka or the horse. 11,8 THE GENERAL GRIEF OF THE PALACE. 89 plaints, ‘That the two ringed-birds! (doves) should be divided! 629 ‘Now, she cried, ‘my stay and my support is lost, between those once agreed in life (religious life), separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life? 630 ‘In olden days the former conquerors (Ginas ?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains. 631 ‘And now, that he should have deserted me! and what is the religious state he seeks! the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632 ‘And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633
3the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632 ‘And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633 ‘Is it that you saw me jealous, and so turned against me! that you now seek some one free from 1 Or, ‘that two birds;’ it may be doves; or perhaps the symbol eG is an error for BA, meaning the ‘double-headed bird’ This double-headed bird is often alluded to in Buddhist books, as in the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380). The origin of the story may be perhaps found in the myth of Yama and Yanmt. 2 It may be ‘ religious life,’ but it can as well refer to the common aim of life; as, for example, in the case of the double-headed bird, both heads having one object, viz. the care of the body. ® Literally, ‘the sacrificial code of the Brahman requires husband and wife to act together.’ 90 FO-SHO-HING-TSAN-KING, II, 8. jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph'! 634 ‘But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife! 635 ‘Why does not Rahula fondly repose upon? your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart! 636 ‘The glory and the pride of all your tribe®, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile*! 637 ‘My heart is gone! and all my strength! my lord has fled, te wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.’ 638 Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint, 639 Her breath grew less, and sinking thus, she fell asleep upon the dusty ground! The palace ladies seeing this, were wrung with heartfelt sorrow, 640 Just as the full-blown lily, struck by the wind and hail, is broken down and withered. And now the 1 £A Devt of the Pure abode.’ The idea seems to be that, finding Yasodharé less pure than a Devi, he had gone to seek the company of one of these. * Or, below your knee, i.e. sitting or fondling around the knee. Or, the full-brightness of your illustrious family. * «Your child not yet a boy.’ II, 8. THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641 And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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