highest enjoyment, and it is therefore regarded by wise men as the highest thing. Youth, beauty, life, and accumulated jewels, royal power, and the society of those we love, are all transitory; the wise man will not eagerly covet them. Even he who seeks wealth for pious purposes had better not seek it; for it is better for men not to touch dirt than to wash it off."

CXCII. Mbh. x. 115. "In youth a man is deluded by other ideas than those which delude him in middle life; and again in his decay he embraces yet different ideas."

CXCIII. Mbh. xii. 213. "What is called righteousness (pious action) proceeds from wealth. A man is robbed of his righteousness when his wealth is taken from him. For when this is taken away, for what have we power? Men call the poor man standing beside them cursed. Poverty is a sin in this world, and is not to be praised. A man fallen from virtue, and a poor man, both are sorrowful. I perceive no difference between a poor man and a low man." 216b. "For from wealth increased and collected from all quarters, all actions proceed, as streams from hills. From wealth come righteousness, pleasure, and heaven. Men's life does not prosper without wealth. The acts of an unintelligent man destitute of wealth are cut off, like small streams in the hot season. He who has wealth has friends, has relatives; he (is esteemed) a man in the world, and wise. The poor man, seeking to attain an object, cannot attain it though he strive after it. Riches (or desired objects) are attained by riches, as elephants are captured by elephants. Virtue, pleasure, joy, patience, anger, learning, pride,-all these things spring from riches; from riches springs high birth, and by riches virtue is augmented. The poor man has neither this world nor the next for his portion. The poor man does not properly perform pious acts. From wealth springs righteousness, as a river from a hill. That man is lean who is meagre as regards horses, cattle, servants, and guests; not he whose bodily frame is meagre."

CXCIV. Mbh. xii. 6571. (The metrical translation begins at

verse 6575.) "I weighed against each other poverty and royal power. Poverty was found to excel even royal power, being superior in its excellences. 6572. The great difference of the two states is this, that the rich man lives in constant trouble, like one who is in the mouth of death. 6573. But when a man has abandoned wealth, and is free, and without desire, then neither fire, nor ill fortune, nor death, nor robbers can prevail over him. 6574. The gods applaud the man who wanders where he will, who sleeps without bedding, resting upon his arm, and tranquil. 6575. The rich man is filled with anger and avarice, deprived of understanding, glances askew, has a withered face, is wicked, knits his eyebrows, (6576) bites his under lip, is irascible, and speaks cruel words. Who would like to look upon him, (even) if he wished to bestow as a gift the (whole) earth? 6577 (= xiii. 3082 f.; iii. 12518). Continual union with fortune deludes the unwary man, and sweeps away his understanding, as the autumnal wind the clouds. 6578. Then pride of beauty and pride of wealth take possession of him; (he thinks) 'I am of noble birth, I am pure, I am no mere man.' 6579. From these three causes his understanding becomes disordered. Being devoted to pleasure, he squanders the means of enjoyment amassed by his father; 6580. and becoming impoverished, he thinks it a good thing to lay hold of the property of others. When he has transgressed all bounds, and plunders on every side (6581), then he is driven away by the rulers, as a deer is (driven) by the hunter with his arrows. 6583. Without aban

doning everything, a man can gain no happiness, nor what is highest, nor sleep without fear. Abandoning all, then, be happy."

cxcv. Sahityadarpana, 322.-"Rich men who are not intoxicated (by prosperity), young men who are not unsteady, and rulers who are not careless and thoughtless, these are truly great." Compare No. cxxii.

CXCVI. Sarngadhara's Paddhati, Dhanaprasamsa, 12.-"What suffering do not men undergo in their pursuit of wealth? They run on the point of the sword, they enter the ocean."

CXCVII. M. Bh. iii. 15398.-"Abandoning their dear lives, men boldly plunge into the sea, or enter the forests, for the sake of wealth."

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CXCVIII. M. Bh. xii. 12131.—" In this world the kinsmen of the rich act like kinsmen; but the kinsmen of the poor away even while the poor themselves live."

CXCIX. The above is varied as follows in the Panchatantra i. 15. "For in this world even a stranger turns himself into a relation of the rich. The relations of the poor straightway act like bad men.”

Compare Proverbs xiv. 20. "The poor is hated even of his own neighbour; but the rich hath many friends." xix. 4— "Wealth maketh many friends; but the poor is separated from his neighbour. All the brethren of the poor do hate him ; how much more do his friends go far from him? He pursueth them with words, yet they are wanting to him." The following are parallel passages from the classical authors :

Euripides, Bressai (quoted by Stobæus)—

Επίσταμαι δὲ καὶ πεπείραμαι λίαν,

ὡς τῶν ἐχόντον πάντες ἄνθρωποι φίλοι.

"I know, and have well experienced, that all men are friends to those who have wealth."

Euripides, Electra (1131)—

Πένητας οὐδεὶς βούλεται κτᾶσθαι φίλους.

for friends."

"No one wishes to gain the poor Sophocles (fragment 109, Dindorf)—

Τὰ χρήματ' ἀνθρώποισιν εὑρίσκει φίλους.

"Wealth obtains friends for men." Euripides, Danae—

Φιλοῦσι γάρ τοι τῶν μὲν ὀλβίων βροτοί

σοφοὺς τίθεσθαι τοὺς λόγους, ὅταν δέ τις

λεπτῶν ἀπ' οἴκων εὖ λέγῃ πένης ἀνὴρ,

γελᾶν. ἐγὼ δὲ πολλάκις σοφωτέρους, κ. τ. λ.

"Men are accustomed to esteem the words of the rich as

wise; but when any poor man of an insignificant family speaks well, to laugh."

The sequel of this passage is quoted under No. cxii.

cc. Subhashitarnava, 64.-"Who is not ready to enjoy, and to give away, the wealth which has been earned by his father? But those are rarely to be found who enjoy, or give away, the wealth earned by their own arms."

CCI. M. Bh. xii. 10576.-"Let no man seek to exalt himself by censuring others; but let him endeavour, by his own virtues, to become more distinguished than they. Men devoid of merit, but thinking highly of themselves, frequently, through a lack of virtue, reproach others who are virtuous, with faults; and even when admonished, they, under the influence of conceit, esteem themselves more excellent than the mass of men. A man who is wise and virtuous attains great renown, though he never finds fault with any one, nor gives expression to any self-worship. The pure and fragrant savour of the wise is wafted without speech (10581); so, too, the spotless sun shines in the firmament without uttering any voice (to announce its glory). In the same way many other objects which are devoid of intelligence, and utter no sound, shine with renown in the world. A fool attains no lustre among men merely through praising himself, whilst a man who has knowledge shines, even though concealed in a pit. An evil sentiment, though uttered aloud, ceases to be heard; but an excellent saying, even if uttered in a low tone, attains to distinction. The abundant, empty, talk of proud fools shows what is in them, as the rays of the sun reveal its fiery character."

Compare M. Bh. iii. 13748 f.; iv. 1556.-"Fire burns without speaking; the sun shines silently: silently the earth supports all creatures moving and stationary."

:

Compare Xenophon's Memorabilia, i. 7, 1:—'EIOXE↓úμedα δὲ εἰ καὶ ἀλαζονείας ἀποτρέπων τοὺς συνόντας ἀρετῆς ἐπιμελεῖσθαι προέτρεπεν. αἰεὶ γὰρ ἔλεγεν ὡς οὐκ εἴη καλλίων ὁδὸς ἐπ ̓ εὐδοξίαν ἢ δι' ἧς ἄν τις ἀγαθὸς τοῦτο γένοιτο ὃ καὶ δοκεῖν βούλοιτο.

"But let us enquire if by turning men away from boasting, he (Sokrates) also disposed them to study virtue; for he was

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always wont to say that there was no better way to reputation than for a good man to be that which he wished to appear."

Aeschylus, Septem adversus Thebas, 591 f., gives the following character to Amphiaraus :- σῆμα δ' οὐκ ἐπῆν κύκλῳ. οὐ γὰρ δοκεῖν ἄριστος, ἀλλ ̓ εἶναι θέλει. x. T. λ.

"But he had no device upon his shield. For he does not desire to appear, but to be, most excellent," &c.

Sallust, Cataline, 54. Esse quam videri bonus malebat. "He sought to be, rather than to appear, good."

CCII. Mbh. v. 1380.—“ Evil men do not so much like to learn the good qualities of others as their want of virtues." xii. 11014. "Detractors (or censorious men) do not so much like to speak of a man's good qualities, as of his lack of virtues."

CCI. M. Bh. i. 3079.—“ A bad man is as much pleased, as a good man is distressed, to speak ill of others."

CCIV. M. Bh. viii. 1817.-" A man of merit alone, not one destitute of it, can know (or appreciate) the merits of the meritorious; but how canst thou, who hast no good qualities, know what is good or bad?"

ccv. M. Bh. viii. 2116; v. 1007. "All men are always clever in detecting the faults of others; but they do not know their own; and even if they do, they are deluded in regard to them." v. 1007. "Who is a greater fool than he who reproaches another for a fault, which he himself commits; or than he who is angry while he has no power?"

CCVI. Subhashitarnava, 275.-"Innumerable are the men who know the faults of others; a few, too, know their merits. But it is doubtful if any one knows his own faults."

CCVII. M. Bh. i. 3069.-"O king, thou perceivest the weak points of others, although only as large as mustard seeds; but seeing, thou seest not, thine own, although as great as Bilva fruits." Compare lines 9 f. of No. xxx. above, p. 27; and the prose version of the same in p. 226.

CCVIII. M. Bh. i. 3074.-"Until the ugly man has beheld his face in a mirror, he regards himself as handsomer than